Arawak Language of Guiana (de Goeje)

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The Arawak Language of Guiana

This description of the Arawak language, once spoken widely across the Caribbean area but
now restricted to some of the native peoples of Guyana, French Guiana and Suriname, was
first published in 1928. C.H. de Goeje was a Dutch submariner whose work had taken him
to the then Dutch colony of Suriname; on his resignation from the Dutch navy he continued
to investigate its peoples and their languages, and was the recipient of a special Chair in
languages and cultural anthropology at the University of Leiden. The book provides long
vocabulary lists and a systematic exploration of grammar and phonetics; it also discusses the
origin of the language and its differentiation from the other Carib languages of the region.
An appendix gives anthropological data, including transcriptions and translations of Arawak
myths.
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The Arawak Language
of Guiana
C. H. de G oeje
C A M B R I D G E U N I V E R SI T Y P R E S S
Cambridge, New York, Melbourne, Madrid, Cape Town, Singapore,

São Paolo, Delhi, Dubai, Tokyo
Published in the United States of America by Cambridge University Press, New York
www.cambridge.org
Information on this title: www.cambridge.org/9781108007689
© in this compilation Cambridge University Press 2009
This edition first published 1928

This digitally printed version 2009
ISBN 978-1-108-00768-9 Paperback
This book reproduces the text of the original edition. The content and language reflect
the beliefs, practices and terminology of their time, and have not been updated.
Cambridge University Press wishes to make clear that the book, unless originally published
by Cambridge, is not being republished by, in association or collaboration with, or
with the endorsement or approval of, the original publisher or its successors in title.
PREFACE
The Arawak or Arowak 1 ), whose language is dealt with in this work,
inhabit the coastal districts of Surinam and British Guiana ; they formerly
lived still further East, even as far as the mouth of the Orinoco and
Trinidad.
Many vocabularies and a good deal of grammatical information have
been published from Arawak, but very few sentences of the language
usually spoken and no texts at all of myths etc. ; this paucity, however, is
compensated for to a large extent by excellent translations from parts of the
bible by the Moravian missionaries, and the English missionary Mr. Brett.
The grammatical system, strictly adhered to in these bible-texts cannot
possibly have been derived from the existing grammars (List of Litterature
5c, 18, 236), and must therefore be attributed to the cooperation of an
Arawak who assisted in the translation or in the correction of it. We may
then consider them as being genuine Arawak (especially Brett's texts ;
those of Schultz contain a freeer translation, which is not so easy to follow).
In this work Brett's texts (11. 5a, b) have been used in the first place,
and an endeavour has been made, to discuss all the particularities of the
language as found in those texts.
In the second place Schultz's texts have been examined, and all that
deviates from Brett, or is not found in Brett, has been discussed here.
Of the remaining materials only such forms have been brought in, which
appeared of sufficient interest.
Finally the Arawak language has been compared with the other languages
of the Arawak-Maipure (A. M.) '-') linguistic family.
The material is not sufficient for any deep investigation concerning
pronunciation, pitch, stress and accompanying gesture ; the vocabularies
are not complete ; it is not known whether the colloquial language and the
a
) For the different ways of spelling, see List of Litterature 27 ; the spelling
•'Arawak ' is at present most in use. and is therefore adopted in this work.
These people call themselves loko, plur, loko-no (see § 164 a) 1 ) ) . The name "Arawak"
is only used by other tribes (Kalina: Aiuwako, Apowaka, Warau: Afuw^kii) and by
the Creole population of Guiana. If this word were originally Arawak. then it might
be derived from aroa, jaguar, or oroa, to perform the functions of the medicine-man : the
translation "flour-eaters" (v. Martius. 11. 15. I, 689 : ham, starch, eA:e, to eat) seems
to be rather far-fetched.
2
) "Maipure" (Lucien Adam), "Nu-Aruak" (von den Steinen), "Arawak"
(Brinton, Rivet).
4 PREFACE
language of myths and magic formulas deviate from the language of the
bible translations ; etc., etc. Therefore this work cannot claim to be an
exhaustive treatise on the language.
But Arawak is so singularly transparent, that notwithstanding this
incompleteness, several phenomena may be traced back to their origin.
This study may therefore perhaps be of some use to linguists in general,
and to those who feel interested in the "pre-logical arid mystic mentality"
of primitive peoples (Levy-Bruhl, 11. 67).
Those readers who have very little time at their disposal, might after
reading Chapters I and II, at once proceed to Chapters XVIII—XX.
An Alphabetical Index has been added to facilitate the reading of the
Arawak texts.
The English bible-texts have been taken from : The Holy Bible (British
and Foreign Bible Society). Oxford, 1840. — Mr. J. Y. Steward of the
Berlitz School, The Hague, assisted in the translation of the manuscript
into English.
C. H. DE GOEJE.
The Hague. Oct. 1924—Sept. 1927
After the completion of this work, the author spent two weeks in Surinam,
and was enabled to clear up several doubtful points. The results of these
investigations are included in this volume ; a few myths in Arawak, and
miscellaneous information, have been added to the Appendix.
I have to thank captain C. C. Kayser, in command of Hr. Ms. Hertog
Hendrik (who is himself an explorer), for the opportunity of visiting this
country, and the Roman Catholic mission in Surinam for its help in
bringing me together with two Arawaks, and for its kind hospitality.
d. G.
CONTENTS
Page Page
Preface 3 19. End-point pronoun 66
List of literature 9 20. General character of the
Rules for pronunciation and ab- Arawak word 67
breviations 14
Alphabetical Index 15
German words in Schultz' texts . . 47 C H A P T E R III
Infinite verb
CHAPTER I § 21. -Ci, -tu forms 70
§ 22. -Sia forms 72
Finite verb
§ 23. -Hia, -ia forms . . . . . . . 74
§ 1. Action-words 48 § 24. -Hu (-ho, -ha, -he, -hi) forms 75
§ 2. Vowels 48 § 25. -Ni forms 77
§ 3. Action-words, -i. -o, -a group 49 § 26. -In forms 77
§ 4. Action-words, oa forms . . . 50 § 27. -N forms 78
§ 5. Moods and tenses (action-
words and quality-words) . . 5 1
§ 6. Means employed in translating CHAPTER IV
the English active and passive
Auxiliary verb a
voices 55
§ 28. A with pronominal prefix, with
k- and with m- 80
CHAPTER II § 29. Ka as a definition of time ;
indicating a condition . . . 82
Character of t h e Arawak
§ 30. Asia 82
words § 31. A-hu 83
§ 7. Pronouns 57 § 32. A-ni 83
§ 8. W o r d s denoting position, direc- § 33. A-n 83
tion or time 57 § 34. Ka-in 84
§ 9. Pronouns are deictic expres- § 35. Ma-in 84
sions or demonstratives . . . 59 § 36. Mo-tu 84
§ 10. Object-words; k(a)- and § 37. -N kona, when 85
m(a)- forms 59 § 38. -N bena, after 85
§ 11. Word-classes 59 § 39. Bia, to be (future) 85
§ 12. Word-order; emotional char- § 40. O-doma. cause (past) . . . 86
acter 60 § 41. (-A)-i 86
§ 13. Most important action with § 42. L-a ajia-n, s a i t h h e , e t c . . . . 87
the ending -a 61 § 43. Direct a n d indirect speech . . 88
§ 14. Character of words . . . . 62
§ 15. Compound-words ; clauses as
words 62 CHAPTER V
§ 16. Pronominal prefix 63
Intensives, conjunctions, etc.
§ 17. Initial vowel 64
§ 18. K(a)- and m (a)- quality-words § 44. Emphasizing pronouns . . . 89
used as action-words . . . . 65 § -45. Here, there, far 91
CONTENTS § 46—108A
Page page
46. Aha-n(i), being 91 § 79. Na, no 118

47. Tanahu, now 91 § 80. An, on 119
47A. Da, emphasis 91 § 81, 82, 82A. Alienable possession . 121
48. Ki, and other intensives; words § 83. Changes of n 122
containing iki 92
49. Kia, relative pronoun . . . . 93
50. Ki and kia with different CHAPTER X
particles 94
I 5 1 . Kena, kenbena, a n d . . . . 9 5 D
! 52. Kia-n bena, after this, kia-ni
§ 84. -Di. -do, -du 124
warea, from thence . . . . 95
§ 85. -/i, -di 124
i 53. Kiana, events are proceeding . 95
§ 86. Adi 125
j 54. Hinna, events are proceeding 96
§ 87. Aji 126
j 55. Ika. occurring 96
§ 8 8 . ]ia, jin 126
I 56. -Moroa. but 96
6 8 9 . D in different w o r d s . . . . 128
CHAPTER VI
CHAPTER XI
K; B
§ 57. K and b 98
§ 58. Bi 98 90. T, ta, tau, te, ti 129
§ 59. Be 100 90A. Toko 130
§ 60. Ba 101
5 61. Ko, ku 103
§ 62. Bo 104 CHAPTER XII
9 63. Kona 105 Formation of verbs, etc.
§ 64. Bona 107
§ 65. Abu 108 91. Inner structure of the action-
§ 66. labo 108 words 131
§ 67. Bodi 108 92. Miscellaneous compound forms 132
§ 68. Botta 108 93. Reduplication 133
CHAPTER VII CHAPTER XIII
F: P; B L; R
69. F, p, b 110 § 94. L, r 135
§ 95. -Li, -te 135
§ 96. -Re 136
CHAPTER VIII § 97. -Rea. -cia 137
§ 98. -Lia 139
M § 99. L in d i f f e r e n t w o r d s . . . . 139
§ 70. M; ma, entirely . . . . 112 § 100. -Ri 139
§ 71. Ma, ma, mi, indicating place 112 I 101. Ribo, rifu 140
§ 72—76. M in different w o r d s . 116 § 102. -Ro 140
§ 103. -Loko, -roko 141
§ 104. Ra 143
CHAPTER IX § 105. -Bora 145
§ 106. Ikira-ji 145
N
§ 107. Ra 146
77. N 118 § 108. Ra in different w o r d s . . . 146
78. Ni 118 § 108A. R, rotation 146
§ 109—179 CONTENTS
Page Pajt
CHAPTER XIV Interrogative words . .

§ 139. 177
§ HO.Jiali, jiari, jiaro 179
H
Arin, artisan
5 141. 180
§ 109. H 148 Koro, negation
§ 142. 181
§ 110. (Hi) ti . . . . 149 § 143.
Kowa, to be absent . . • • 181
§ 111. Initial h . 150 § 144.
Faroka. if 181
§ 112. H in different words 150 § H5.Bart, to be really . . 182
§ 146.Mari-ga sa-n 182
§ 147.Mamari, to be impossible . . 182
§ 148.Manswa, to be exceedingly . 183
CHAPTER XV
§ 149.Sabu, to be very 183
§ 150.Robu, only 184
§ 151.Uho, yuho. to be a quantity . 185
113. S 152
§ 152.Aba-r, a, one 186
114. Sa 152
§ 153.Biama, two 187
115. Se 152
§ 154.Kabuin, three 187
116. Si; 153
§ 155.Bibici, four 187
117. S- 155
§ 156.Further remarks on numerals 188
118. Sia 155
Sj 156A Arithmetic 189
119. So 156
§ 157.Chronology, age 189
P58. Collectives, etc 189
§ 159. Divers 189
CHAPTER XVI § 160. Dimensions, directions . . . 190
§ 161. Division of the day . . . . 191
Vowels, diphtongs; colours
§ 120. -Oa, -wa 158
§ 121. Wa-, oa- 164
§ 122. U 165 CHAPTER XVIII
§ 123. Yu, iu 166
§ 124. Yu. iu 166 Man
§ 125. Ui.wi 167
§ 126. A-li. o-ri 168 162—164. Family relations, etc. 193
§ 127. Hunnu, onno 168 165. Clan-system 197
I 128. Ako 169 165Ai Proper names 198
§ 129. Ku 169 166. Gods, mythical persons,
§ 130. Au 170 medicine-men, demons . 198
§ 131. lau 171 167. Animals, men, stars . . . . 201
§ 132. la 171 168. Repeated incarnations . 202
§ 133. (H)ai 171 169. Life, spirit, etherical things . 203
§ 134. Ka 172 170. Life to eat 204
§ 135. Colours; gold and brass . . 172 171. T o eat, clothes, fat . . . . 205
§ 135A. Geometrical figures . . . 174 172. Eye, to hear 205
173. T o see, to smell 205
174. T o sleep, to faint, to dream . 205
CHAPTER XVII 175. -Li, -ri, -ro, -bali, -kill, -koro.
indicating class 206
Classes of u t t e r a n c e s ;
176. -Li, -ru, -nu, -kili, -kuru.
numerals
-kunnu, indicating gender and
§ 136. Command, prohibition, inci- number 207
tement, request, answer to a 177. Meaning of pronouns . 208
question, exclamation, statement 175 178. Class (gender and number) . 208
§ 137. Explanation 176 179. Words used only by men or
§ 138. Questions 176 only by women . . . . 209
CONTENTS § 180—224
'age Pag.
CHAPTER XIX § 185. Correlation between the dif-
ferent sounds 239
Foreign words. Arawak and
Arawak-Maipure § 186. Origin of the Arawak words.
Inner and essential connexion
§ 180. Foreign words; reaional
words 210
between the idea and the word 240
§ 181. Dialects in Arawak; other § 187. Sounds expressing the spirit-
Arawak-Maipure languages . 211 ual, will-power, feeling . . . 242
§ 182. Comparative vocabulary . . 213 § 188. Oa expressing independence,
free-will 242
CHAPTER XX 189. Mentality and mystic convic-
Origins of t h e A r a w a k tions of the Arawak . . . . . 242
language § 190. U or o female, i male in the
§ 183. Differentiation and its causes 236 cosmos 244
§ 184. Origin of the Arawak sounds 237 § 191. The soul, female, fluid . . . 244
APPENDIX
Information collected in Surinam in 1907 and in 1928
Page Page
I. § 208. Charms 273
§ 192. Origin ; spelling 246 § 209. A remedy 273
§ 193. Deviations from the language § 210. Customs when a girl reaches
of the bible-texts 246 the age of puberty . . . . 273
§ 194. Accent 247 § 211. Alleged sorcery 273
II. V o c a b u l a r y , e t c . IV. M y t h s , e t c .
§ 195.
The body 248 § 212. The story of the founder of
§ 196.
Man 251 the medicine-art 275
§ 197.
The household 251 § 213. The children of the sun : one
I 198.
Nature 254 becomes Orion 287
§ 199.
Animals 257 § 214. The man who roasted his wife 289
§ 200.
Plants 264 § 215. The man who killed the bush-
§ 201.
Old forms, genteel forms, spirits 294
salutation 266 § 216. The tortoise, the thrush and
§ 202. Sentences 267 their mother-in-law ; the great
§ 203. Proverbs and mottos . . . 270 flood 298
§ 204. Letter 270 § 217. The vain trogon and the
industrious colibri . . . . 300
III. M y s t i c i s m , e t c . § 218. The tortoise and the opossum 301
§ 219. The girl and the goatsucker 303
§ 205. Initiation into the medicine- § 220. The man and the goatsuckers 305
knowledge 272 § 221. The dead woman who became
§ 206. The medicine-man heals a a deer 305
sick person 272 § 222. The two bushmaster-snakes . 307
§ 207. The medicine-man names a § 223. The man and the savanah-dog 308
child 272 § 224. The origin of the Besoa-family 308
LIST OF LITERATURE (11.)
Am. C. Proceedings of the International Congress of Americanists.

Ant. Anthropos, Wien.
BLA Bibliotheque Linguistique Americaine, Paris.
JGS Journal of the Royal1 Geographical Society of London.
JSA Journal de la Societe des Americanistes de Paris, Paris.
P De Periskoop, Paramaribo.
WIG De West-Indische Gids, 's-Gravenhage.
ZfE Zeitschrift fur Ethnoloqie, Berlin.
Abbreviations used in this work : B., or nihil, Brett, 5 ; v. C., van Coll, 7 ; D, Dance,
8 ; G., de Goeje (collected in Surinam) ; Hi., Hilhouse, 12 ; Pen., Penard, 17. 69 ;
Q., Quandt, 18 ; R., Roth, 19 ; S., Schultz, 22 ; Sc, Schomburgk, 21 ; Sm., Schumann,
23 ; I. Th., Im Thurn, 25.
A r a wak
1. (Not consulted.) Lucien Adam, Grammaire de la langue arrouague. MS mentioned

in K. W. Hiersemann's (Leipzig) catalogue 335 ; presumably unfinished. According to H.
the sources for this work were the numbers 20, 23a, b, 22, 6, 5c, a, b, 4 of this 11.
2. (Not consulted.) C. H. Aveline, MSS, 1859, mentioned in N°. 27.
3. Adriaan van Berkel, Amerikaansche Voyagien. Amsterdam, 1695.
4. J. H. Bernau, Missionary Labours in British Guiana, London, 1847.
5. W. H. Brett,
a. Adaieli Wacinaci okonomuntu Ajiahu. London, 1856.
b- Questions on the Apostles Creed, etc. London.
c. Arawak Grammar (dated 1849). The Guiana Diocesan Magazine, 1900—1902.
d. The Indian tribes of Guiana. London, 1868.
e. Legends and myths of the aboriginal Indians of British Guiana. London.
6. D. G. Brinton, The Arawak language of Guiana. Transactions of the American
Philosophical Society. Philadelphia, 1871.
7. C. van Coll,
a. Primaria Fidei Catholicae Rudimenta, Arrowaccana lingua. Paramaribo, 1892.
b. A few Arawak words and expressions. MS.
c. Gegevens over land en volk van Suriname. Bijdragen tot de Taal-, Land- en
Volkenkunde van Ned. Indie. 's-Gravenhage, 1903.
d. Matrimonia indigenarum Surinamensis. Ant. II, 1907.
e. Contes et legendes des Indiens de Surinam. Ant. II, 1907. Ill, 1908.
8. C. D. Dance, Chapters from a Guianese Log Book. Georgetown, 1881.
9. The voyage of Robert Dudley to the West-Indies 1594—1595. London, Hakluyt
Society, 1899.
10. H. C. Focke. lets over de Arrowakken en hunne taal. West-Indie. Haarlem, 1855.
10 LIST OF LITERATURE
11. C. H. de Goeje. In this volume.

12. W. Hilhouse, Notices of the Indians settled in the interior of British Guiana.
JGS, 1832.
13. A. Kappler, Surinam. Stuttgart, 1887.
14. J. de Laet, America utriusque descriptio (Novus Orbis, etc.). Leiden, 1633.
15. C. F. von Martius, Beitrage zur Ethnographie und Sprachenkunde Amerika's.
Leipzig, 1867.
16. Moravian missionaries: numbers 18, 22, 23. Moreover St. Luke XV, 11—-32 in
numbers 4 and 21a; 10 (taken from 18) ; 6 (taken from 22 and from a MS grammar
written by Schultz) ; 15, I p. 686, II p. 307 (taken from 18 and from a MS). See
number 27 concerning the works of the Moravians (not consulted), present at Herrnhut,
Philadelphia, New York and London ; here is to be noted, that in the Moravian archives
at Paramaribo several Arawak MSS are to be found, which in substance agree with
those that are in Herrnhut.
16 A. J. Mols (R.C. missionary in Surinam), Arawak words and expressions (collected
by himself and by others). M.S.
17. Penard,
a. (F. P. & A. P.) De Menschetende Aanbidders der Zonneslang. Paramaribo,
1907, 1908.
b. (Th. E. 6 A. P.) Four Arawak Indian Songs. WIG VII, 1926.
c. (Th. E. & A. P.) European influence on the Arawak Language of Guiana.
WIG VIII, 1926.
d. (Th. E.) Remarks on an old vocabulary from Trinidad. WIG IX, 1927.
18. C. Quandt, Nachricht von Suriname und seinen Einwohnern (dated 1807).
Gorlitz. (chapter: Nachricht von der Arawakischen Sprache, fac simile edition
J. Platzmann, Leipzig, 1900).
19. W. F. Roth,
a. An enquiry into the animism and folk-lore of the Guiana Indians. 30th annual
report of the bureau of American ethnology. Washington, 1915.
b. An introductory study of the arts, crafts and customs of the Guiana Indians.
38th do., 1924.
20. P. Sagot, Vocabulaire Francais-Arrouague, BLA VIII. 1882.
21. Schomburgk,
a. (Richard) Reisen in Britisch Guyana. Leipzig, 1848.
b. (Robert H.) In N°. 15.
22. Th. Schultz, The Acts of the Apostles (written 1802). New York, 1850
23. Th. Schumann,
a. Arawakisch-Deutsches Worterbuch (written about 1755). BLA VIII, 1882.
b. Grammatik der Arawakischen Sprache, do.
24. M. D. Teenstra, De Landbouw in de Kolonie Suriname. II. Groningen, 1835.
25. E. F. Im. Thurn,
a. Tables of Indian languages of British Guiana. Georgetown, 1878.
b. Among the Indians of Guiana. London, 1883.
26. Wyatt. In N°. 9.
27. J. Williams, The Arawak Indians and their language. Am. C. The Hague, 1924.
LIST OF LITERATURE 11
Other Arawak-Maipure languages
28. L. A d a m ,
a. (Not consulted.) Grammaire comparee des langues mojo et baure ; MS K. W.
Hiersemann's (Leipzig) catalogue 335.
b. {& C. Leclerc), Arte de la lengua de los Indios Baures. BLA VII, 1880.
c. do. de los Indios Antis o Campas. BLA XIII, 1890.
29. J. C. Adelung—J. S. Vater, Mithridates oder allgemeine Sprachenkunde.

Berlin, 1812.
30. M, M. Arvelo, Algo sobre etnografia del territorio Amazonas. Ciudad-
Bolivar. 1908.
30 A. A. Balbi, Atlas ethnographique du globe. Paris, 1826.
31. R. Breton,
a. Grammaire Caraibe. BLA III, 1878.
b. (J. Platzmann), Dictionnaire Francais-Caraibe, Diet. C—F. Leipzig, 1892, 1900.
32. D. G. Brinton,
a. The American Race. New York, 1891.
b. Studies in South American native languages. Philadelphia, 1892.
32 A. D. J. Calcano, Resumen de las actas de la Academia Venezolana. Caracas, 1886.
33. R. Celedon, E. Uricoecha, Gramatica, etc. de la lengua Goajira. BLA V, 1878.
34. J. Chaffanjon, L'Orenoque et le Caura. Paris, 1899.
35. A. T. Chamberlain, Nomenclature and distribution of the principal tribes and
sub-tribes of the Arawakan linguistic stock of South America. JSA 1913.
35 A. W. Chandless, Notes on the River Purus. J. G. S., 1866.
36. H. Coudreau, La France equinoxiale. Paris ,1885.
37. G. de Crequi—Montfort, P. Rivet, La langue Saraveka, JSA, 1913.
38. J. Crevaux. BLA VIII, 1882.
39. P. Ehrenreich, Vokabulare von Purus-Stammen, 1897.
40. A. Ernst,
a. Die Guajiro-Indianer. ZfE 1870, 1887.
b. Ueber einige weniger bekannte Sprachen aus der Gegend des Meta und oberen
Orinoco. ZfE, 1891.
c. Upper Orinoco vocabularies. American Anthropologist. New York, 1895.
41. W. C. Farabee, The central Arawaks. Philadelphia, 1918.
42. F. S. Gilij, Saggio di storia Americana. Roma. 1780—84.
43. R. de la Grasserie, Esquisse dune grammaire et dun vocabulaire Baniva.
Am. C. Paris, 1890.
44. A. Jahn, Parauhanos und Guajiros, etc. ZfE, 1914.
45. Th. Koch—Griinberg,
a. Aruak-Sprachen Nordwestbrasiliens. Mitt, der Anthropologischen Ges. in
Wien, 1911.
b. Ein Beitrag zur Sprache der Ipurina-Indianer. JSA, 1914.
c. Vom Roraima zum Orinoco. Berlin & Stuttgart. 1916—1928.
d. Indianermarchen aus Siidamerika. Jena, 1920.
e. (& G. Hubner), Die Makuschi und Wapischana. ZfE, 1908.
12 LIST OF LITERATURE
46. P. Marban (J. Platzmann), Arte de la lengua Moxa. Leipzig, 1894.

— C. F. P- von Martius, see N°. 15.
47. F. Montolieu. BLA VIII, 1882, and N°. 40c.
48. Natterer, in N°. 15.
49. C. Nimuendaju, Die Palikur-Indianer, etc. Goteborg, 1926.
50. E. Nordenskiold,
a. Indianerleben. Leipzig, 1912.
b. Deductions suggested by the geographical distribution of some post-Columbian
words used by the Indians of South-America. Goteborg, 1922.
51. L. R. Oramas,
a. Contribucion al estudio de la lengua Guajira. Caracas, 1913 (with list of literature
on Goajiro).
b. Estudios linguisticos. De Re Indica. Caracas, 1918.
52. J. E. R. Polak, A grammar and a vocabulary of the Ipurina language.
London, 1894.
53. P. Rivet, P. Reinburg, Les Indiens Marawan. JSA, 1921.
54. P. Rivet, C. Tastevin, Les langues du Purus, etc. Ant. 1923—24 (with list of
literature on the pre-andin group of A. M. languages).
55. C. de Rochefort, Histoire naturelle et morale des lies Antilles. Rotterdam, 1658.
56. M. Schmidt,
a. Guana. ZfE, 1903.
b. Die Aruaken. Leipzig, 1917.
57. Schomburgk, see N°. 21.
58. Spix, in N°. 15.
59. K. von den Steinen, Unter den Naturvolkern Zentral-Brasiliens. Berlin, 1894.
60. B. Tavera—Acosta, En el Sur. Ciudad-Bolivar, 1907.
61. Wallace, in N°. 15.
Others works quoted
62. (F. de la Borde, in : ) Recueil de divers voyages faits en Afrique et en l'Amerique.

Paris. 1684.
63. P- Ehrenreich, Die Mythen und Legenden der Sudamerikanischen Urvolker.
Berlin, 1905.
64. J. van Ginneken, Principes de linguistique psychologique. Amsterdam, 1907.
65. O. Jespersen,
a. Language. London, 1922.
b. The Philosophy of Grammar. London, 1924.
66. J. P. B. de Josselin de Jong, De waardeeringsonderscheiding van ,,levend" en
,,levenloos" in het Indogermaansch vergeleken met hetzelfde verschijnsel in enkele
Algonkin-talen. Leiden, 1913.
67. L. Levy—Bruhl, Les fonctions mentales dans les societes inferieures. Paris,
(Vme ed.) 1926.
68. P. Pelleprat, Relation des missions dans les Isles, 6 dans la terre ferine de
l'Amerique Meridionale. Paris, 1655.
LIST OF LITERATURE 13
69. A. P. Penard,
e. Wejumakon, P, 12 Sept. 1925, 14 April 1927.
/. lets over onzen Caraibischen pujai. I—XXX. P, 1925—26.
70. P. Rivet, L'orfevrerie Colombienne. Am. C. The Hague, 1924.
71. R. Steiner,
a. Sprachgestaltung und Dramatische Kunst. Dornach, 1926.
b. Eurythmie als sichtbarer Gesang. Dornach, 1927.
c. Eurythmie als sichtbare Sprache. Dornach, 1927.
72. A. Trombetti, Elementi di Glottologia. Bologna, 1923.
The writer feels indebted to several of the authors mentioned in this list, for the
valuable suggestions contained in their works ; in this connection he wishes to mention
also W. Ahlbrinck, H. Beckh, L. Bloomfield, R. Falb, F. N. Finck, W. von Humboldt,
E. Sapir. C. C. Uhlenbeck and J. Vendryes
1
) See also notes on pp. 240 and 241.
For the sake of completeness the following works are mentioned, which do not occu.-
in the lists of literature in nos. 51 and 54 :
(Not consulted.) A. Jahn. Los aborigines del Occidente de Venezuela. Caracas, 1927.
(Not consulted.) J. P. Aza. Vocabulario EspaSol-Machiguenga. Lima, 1923—24.
RULES FOR PRONUNCIATION AND
ABBREVIATIONS
Brett : a, as in father, e as in prey, i, as in ravine, o, as in go, a, as oo in too, ai, as

i in mile, au, as ow in how, ci, as che in cheer, si, as she.
S., Sm. and Q. very probably have used the German spelling ; ; thus equals the
sound of the y of B. Sm. gives in his grammar the meaning of the diacritical signs, but
it is not certain whether S. has used them in the same way.
v. C. 7a, b, c and Pen. 17a have used the Dutch spelling; thus j~-> B. y, oe-—- B, u,
w>^ German u, ie as ea in ear.
G. and Pen. 17b, c, d, 69: i, as in hill, u, German ii, u, German u, a, as a in walk,
6, between French eu and mute e, 6, French eu, e, French e, e, as ea in heaven, e, as e
in written,•/_,Dutch ch, Spanish j or x, r., as ng in Dutch or German engel (angel) c, as ch in
cheer, s, as sh in she, z, as j in joy, n, Spanish n, /, p, between 1 and r, /, most closely
resembling /, p most closely resembling r. ', accent, -, long, (, indistinctly articulated.
Sagot and v. C. 7e have used the French spelling; thus ou^^ B. u, u—<~> German ii.
In this work the following abbreviations and signs are used:
Gen. = Genesis L. = S. Luke
Mt. = S. Matthew J. = S. John
Mk. = S. Mark Acts = The Acts of the Apostles.;
- separates the parts of compounds (only used for the purpose of elucidation) ; where
B. uses this sign, it has been retained, for instance in Voforca-kita, although elsewhere B.
spells loforrakitin, I'ofitikita ;
( ) indicates : abusively not written in one word, for instance abaptize da (which
ought to be abaptizeda) : a-baptize()da ;
| indicates : written in one word, although according to B.'s usual way of spelling, it
ought not to be written in one word.
In the English text, a word or a sentence between () means, that the English text
does not contain this word or this sentence, but the Arawak text does contain it ; a
word or a sentence between [ ] means that the English text contains this word or this
sentence, but the Arawak text (or the part that is quoted) does not.
The ' 's used by B., especially with the pronominal prefixes, have been left out, because
their application is not systematic (for instance b'usweardoan, thine oaths, bu'sweardoa fa,
thou shall swear), or even faulty (for instance mibilokotu b'akada abu. with thongs;
mibilikotu = narrow, baka = oxen. (e)da = hide, abu = with). See for the system of
hyphens adopted in this work for separating a prefix, § 17.
* indicates a reconstructed word.
ALPHABETICAL INDEX
This index contains all words in Arawak, that are to be found in the texts of B. and S,
even those which have not been specially discussed in this work ; derived forms, such as
the o-(n-wa) (§§ 4,5) and -kiti (§ 91) verbs and reduplications (§ 93) have generally not
been mentioned.
The English words given after the Arawak words are the words of the English texts
that have been translated by means of the Arawak word, and as a rule do not exactly
expiess the inner meaning of the Arawak word.
The words have been arranged according to the first consonant; an h that shows an
inclination to disappear, is in the index not reckoned as a consonant.
Sp. = of Spanish origin, cr. = of Creole -Dutch (or negro-dialect) ori jir..
§
2, 17. 185 A the aspect of the world in its ion-
tinual change
2 a at some distance
28, 42 a "Zeitwort", auxiliary verb
17 a- prefix, announcing events
393 a, aa, a end-vowel verbs : duration
82 a) -a possessive suffix
82 A -a resembling
5, 23, 132 ia "let go" ; etherical
— oa, ua see wa
57. 184/f B being at rest; the manner in which

that which has been created
manifests itself; the appearance
60 ba, S. ba also, again
60 d) aba, S. abba some, other, another
60 c) 1) eba, iba the last, the end
60 d) 4) ababa, abbaba again
— aba warea-ci a stranger
64 a) 4) IV) R. o-bada, Sm. u-badda nail, claw
&8k) bajia, S. baddia, badja also
109 Sm. baiwaru paiwarri, a beverage
180 a-baptizedi- to baptize
179e) baha perhaps
179 e) Sm. baha-sse, baha-va perhaps, I think
(Sp.) baka, S. baka cattle, ox
96W S. abba-ka-ten suddenly
161 f) bakilama, S. bakkiillama (it is) evening
136 d) aba-koto, S. abba-kurru no ; G. not a single one
135 A(Sp.l) S. balla lead, ball
135 A Sm. ballala to be round
175 d) bali tree species (?)
(cr.) ball a vessel (for putting fish in)
60 a) 3) Sm. ballida a comb
16 ALPHABETICAL INDEX
60 a) 3) Sm. a-ballidu- to comb

116 6) 1) balisi ash
60 d) 7) G. abaloko, abaroko several
(Sp.) bandola a harp
60 e) bania, banyia. S. ban/a lasting some time
64 a) 4) o-6anna leaf; liver
107 6 ) 6 ) 6ara, S. 6ara the sea
104 ft) ibava to remain, to be left
107 6) 7) o-fcarra, S. u-bacca hair, feathers
164 r) G. bavati negro
152, 121 e) 4) abar. aba(r)li (f. -ro, pi. -na), S. a, one, the one, a certain, pi some
abba, abba-l-uwai (f. -r~uwai.
pi. -nu)
96 b) a6aren straightway, forthwith, anon
182 (55) Sm. 6aru axe
152 c) 2) afcaro to be one
60 d) 6) G. abapoda (roads) cross each other
160 c) -ba-to mairia left side
145 a) barri-ga, S. balli-ka though
145 6) bari-n, S. balli-n certainly
164 d) Sm. bassaban-ti (f. -tu) boy (girl)
164 r) G. basari Kalina
60 d) 5) abati- to alter
130 e) bawhu, S. 6a/iu a house
130 e) bawhu-yuho a city
64 a) 4) I) bawnaboho, R. to-banna-abu, tabernacle, banab, temporary
Q. u-bannabuhii shelter
116 a) 1) bawhu'Sibo. S. bahassubu-lle door, gate
60 a) 5) Sm. baijabu centipede
60 a) 4) Sm. baiara saw-fish
184 R. baiyata-shivi a certain fan-design
59 (i)be, S. fiJ6e fullness, plentitude ; plurality
48 d) 2) Sm. 6e intensifying
59 a) 3) e6e to have done
164 n) 1) Sm., Q., R. (eJ6e6e honorific (vocative)
99 a), 186 fce/e, S. 6e/e to have the palsy, to be lame
99 a) e6e/i~ to lick
99 a) R. bele-tto anything soft or jelly-like
99 a) Sm. ebelti- to soften, to melt
99 a) Sm. beltiri beltiri, a beverage
38 bena, S. benna when, after
59 c) 4) abena a portion
59 c) 2, 3) ibena to be a time ; a part
59 c) 2) II) ibenata. S. ebenta to tarry
— S. ebenda to delay
164 n) 2) S. eben-ti a person of our (their, etc.)
company, sect, nation
— S. eberu-(nn-ua) to deny, to betray
— iberosoa to groan
114 e) besekin (i) to be of little stature
125 c) 1A) ebesO'(n-wa), Sm. a-ebessu- to metamorphose oneself, to bloom
(nn-ua)
125 c) 1A) S., Sm. ebessu-(nn-ua) to aiipear, to appear in a dream
ALPHABETICAL INDEX 17
164 n) 3) S. ebettira to be on friendly terms with

allied to
— beyukahu flute, pipe
58 a) (i)bi. S. (i)bi immediate past
58 c) 1) ibi to be ready, accomplished
58 c) 2), 91 a-iibi-, S. a-tibu- to leave
39 bia, S. 6ia it will be, be it
39 S. biaki kindness (?)
153 biama, S. biama two
155 bibici, S. bibiti four
58 d) 2) ibibidi-, S. ibebedu- to touch, to feel
58 d) 2) Sm. 6i6fri a dragon-fly
58 c) 2) ii&idi- to prepare, to fulfill
153 6iAero to be adulterous
58 d) 2) i&i/ii'di- to heal
58 d) 2) (6ifci- to cut, to wound
125 c) 1) Sm. bikkibikki to grow up
58 t) ibi kibi almost, even
125 c) 1). 157 6) ibikido-(n-wa), S. ibikidu-(nn-ua) to grow, to spring up (seeds)
98 ibikidolia, S. ibikiddullia to be young
59 6) 2) ibikiti-, S. e-bekitti- to fill
69 a) ibi-li (f. -co) small
58 d) 2) bilibiliTO the lightning
103 i) 3) ibiloko, S. ibilugku breadth
103 i) 3) ibilokoto-, ibilogoto- to make broad, to spread, to strew
58 d) 2) Sm. bimiti humming-bird, colibri
58 6) ibi-n not long ago, already
58 d) 2) Sm. (i;&ma remedy, charm
58 d) 2) i'6mi- to dance
58 d) 2) ibira, S. i'6ira to mock
125 c) 1) Sm. i6issi a slip (plant)
119 6) 6) Sm. fcz'-ssururu a remedy for curing small-pox
58 d) 1) i&ici, S. ibiti for, to, unto, upon, after
58 c) 2) ibiti-, S. i'6tfu- to burn
153 Sm. ibiju twins
62 -bo, S. ~6u remaining at rest for a time
7, 177 6u, S. bu end-point pronoun II
7, 177 b(u)-, S. 6(u;- pronominal prefix II
65 abu, S. afcfcu with, by, on, in
66 lafoo the outer (free) side
169 6) iYyJa-60 shadow
182 (125) G. 6ufca paxiuba palm
67 C ) Sm. buddahalalissi dead coal
67 c) Sm. buddali cassava-baking par
67 e) Q. u-buddalli-hu the knee, bone
67 bodi, budi stiff; fish-hook
62 f) 4) G. bodya, budya a small remnant
62 {) 4) G. a-budia-ci (-to) a corpse
7, 44 a) but, S. 6ui emphasizing pronoun II
163 d) o-6ugri-ci man's older brother
182 (79) Sm. buhiri a bat
44 A) Sm. bokkia pronoun II
120 g) 6) XII) aboku part, portion
120 g) 6) XII) S. abbuku- to receive
Verhandel. Afd. Letterkunde (Nieuwe Reeks) Dl. XXVIII B2
169 a) 2) aboko-(n-wa) ia, S. abuku-(nn- to be astonished, Sm. uneasy

ua) uja
62 f) 3) a-bokodo-kwona-hu itimi the rudder bands
62 f) 3) S. abukudu-tti-kill the master (or mate) of the ship
S. (n-)abuku-llu (their) couches
62 f) 2) a-bokoto- to lay hold on, to hold, to take
69 f) a-iibokota to rebuke
69 f) a-iibokoto- (ri'tva) to be restrained
120 ff) 6) XII) abokwa-bc to be a herd, a band
69 d) bolla kwa (kwon), S. balla-koa to be sitting
161 i) 1) Sm. katti u-bule new moon
69 d) a-bolli, S. a-balli to pass
116 b) 2) o-bolisi dust, chaff
69 d) a-bolliti-, S. a-balti-, a-ballati- to sit
69 d) S m . fruWii bunt sein
103 c) 2) abolo-ka (-ga) steep
103 c) 1) aboloko on the top
71 b) 7) abomun, S. abbumun under
64 a) 2) bona, S. bunna past (yesterday or the day before)
64 a) bonna, S. u-banna, u-bana at the surface of
182 (5) abona, S. abbuna bone
— abonaha way
107 b) 5) abona-gita-hti herb
135 e) bonaro-tu purple
64 b) bon-di, S. u-ban-di at the surface of
91 abone-, S. abbunu- to plant, to sow
64 a) S. u-banna-man (~m&n) at the surface of
60 c) 2) ebo-n-wa the end
58 c) 2) a-iibo-(n-wa) to end
105 o-bota, S. u-bura room, place
163 0) S.wa-bura-tti our fathers (ancestors)
109 o-bocaada, S. abutahadi- to leaven
84 o-bota-do foundation
69 e) a-boragi-, S. a-butuku- to scourge, to beat
— a-borati- to help, to deliver
69 d) a-boredi-,a-boridi-, S.a-bulleheddu-.to cast away, to lose
69 d) bore kwa (kwon), S. piilla-koa-n to be laying
69 d) o-buvi letter, character
69 d) a-burrida-tu, S. ka-balladara-tu cross
ada
(SP.) burigo ass
69 d), 91 a-buriti- S. a-buliti-, a-buleti- to write
69 d) Sm. borudi basket, trinket box
103 d) aboroko at the outside
— a-boroati-, b. a-buruwatii- to help
62 f) abota to catch away, to spoil
163 g) 6) botoba-ci (~tu), S. buttuba-tti widow
174 a-butado-(n-wa), S. a-buttadu- to faint, to fall into a trance
(nn-ua)
68 botta or, rather
(cr.) boiu a small ship, a little ship
— isogo-tu botu, S. bootu a boat
(cr.) botoli, Sm. fcofe/ a bottle
120 d) fcoa abnormal appearance
120 d) 4) aboa, S. afcoa to be ill, foul, G. sickly, S. evil

sin, Sm. ill, bad
91 afcoacfi- to destroy, to waste
91 aboadikiti- to condemn
4 aboado-(n-wa), S. aboahiiddu- to perish
(nn-ua)
120 d) 5) aboaka perchance, haply
130 a) aboa-u-kili foul weather, winter
169 c) o-boea (boia-tu) odour, savour
65 i!>) abuie' S. abuja to feed
abui-ua-hu, S. abuj-oa'hu [to find] pasture
65 I>) Sin. abtija bush hog, Dicotyles labiatus
163 9)7) G. boyan-to the first wife of a man
C (a, o, u) see k (a, o, u)

90 ci see ti
84, 184 ff D to be firmly established, to stand,

to be stiff, will-power manifest-
ing itself by remaining motion-
less
7,177 d(a)-, S. d(a)~ pronominal prefix I
47 A da emphasis
89 ada, S. adda tree, wood, staff
89 eda, S. iidda skin, bark
89 adafuji loin
109 adagato-, S. a-hadakuttu- to require, to demand, to ask, to
enquire for
182 (149 C) G. a-dahaka to urinate
45 b) Sm.daharu dorthin
7, 44 a) daii, S. dai emphasizing pronoun I
89 adaia to have authority, to be a ruler
adaia-hu (pi. adaiah-no), S. a deputy, a governor
adaija-hii
adaiana-sia, S. adaijana-ssia master, ruler
176 a) 4) II) adaie-l-ci a nobleman
adaie-li, S. adaija-hii-li lord (vocative and nominative)
adaie-li-wabu (pi. adaie-no-ci a king
wabu)
1-adaie-n his lord
ovoro adaie-n the deputy of the country
adaierobi-ci a chief
adaierobi-ci eragi-n a council
163 g) 2) Sm. adaiin-ti mother's brother
126 a) adaili, S. haddali the sun
44 i0 S. dailiwai I
175 d) G. dakamabali Andira inermis
44 1^) Sm. dakia pronoun I
SO idan, S. hiddan leg (under the knee)
oy adanaina shoulder
89 a-dankido-(n-wa) to thank
180
184 adaridi-. S. a-dallidi- to run
118 a) 8) audasia to be with fever
Sm. adawandu-(nn-ua) to be suspended in the air
121 c) 8)
B2*
89 Sm. ide gar sein

86 b) ajeago, S. adiaku upon
184 G. d6(tdd(t to be halting
117 d) 4), 184 adedisaro an earthquake
184 a-dehada, S. a~ddehiddi- to be leaping, to leap
173 a) 2) adeki', adiki-, S. addiki' to see
89 Sm. de/e an anchor
89 S. a-delledoa-hu a haven (anchorage)
89 adenti-, Sm. adinti- gar machen
7,177 di, S. de end-point pronoun I
85 -di, -fi'J/i, S. 'di a fixed place or thing
86 a) S. adi upon
87 a;«, S. adi more than
112 e) a-iidi', a-iiji- to gird
88 a) jia, S. dia as
88/) ajia, S. adia to speak, to say
HO a) ;iaZi (who, what) like
88 s-) S. dia-ma- tu as
88 f) jia-mu-ci (-mwtu, ~mo-tu-) such
132 a-iadi-, S. a-ijahaddu~ to move, to travel; S. to walk,
to go
131 a) 1) a-iaudi-...a, S. a-jaudi*...a to be beside oneself, to be mad
140 b) jiari (who, what) like
140 c) jiaro, S. diarru (who, what) like ; or
89 Sm. idiballe smoke-dried meat
86 t) 1) adibeyo, S. addibeju belly, womb
86 {) 2) adiboloko a creek (?)
120 d) 1), 173a) 1) R. adibua-hu omen, token, auguries
— adiga-ci a potter
86 c) adiki, S. a(d)dikki after
86 e) adiki the (lobe of the) ear
60 a) S. baAii addiki-balli the foundations of the house
adikidasia [a good measure,] pressed down
86 c) 2) Sm. adikki-hi footprints, track
86 d) adikiloko, S. adikkilukku instead of, in the room of
163 p) 1) adiki-ci younger brother
a~dikiti' to wrap, to wind (in a cloth)
173 b) a-dimisi- to smell
88 6) jin, S. din as
86 fir) 1) adina, Sm. adena arm, wing
86 g) 2) adinabo branch
adina-hu a fathom
86 g) 4) ajinamu, S. adinamu to stand
86 g) 4) ajinama to stand, to rest (the ark upon the
mountains of Ararat)
—. Uajinamada ia and to let him have liberty (Acts
XXIV, 23)
86 g) 3) adinamun, S. adennamun near to, in the vicinity of
100 a-dirika, a~dhiko-(n-wa) to shave oneself
— Sm. a-diriki- barbieren, abscheren
88 c), 118 a) 12) S. di-ssia to be a custom, a manner
84 -do, -du something firmly established
109 Sm. adu parasol
124 b) idju paps
122 e) 1) a-odo-, S. a-hudw to die

184 Sm. dubuli sting-ray
122 e) 2) Sm. hudu krumm, gebuckt sein
122 e) 2) a-hododo- to bow
179 f) Sm. dukesi, dukara freilich
163 g) 7) G. dokara-to the second wife of a man
89 Sm. u-dukku der Schooss
163 e) Sm. aduku-tti grandfather
89 a-dokodo- to loose, to forgive
89 a-dokoto- to show
— a-dokoto-(n-wa) to appear
89 Sm., G. duli root
40, 89 O'doma, S. u-dumma, u-duma because of
174 a) adunku-, adunko-, S., Sm. adumki-, to sleep
Sm. adunuki*
89 aduta, Sm. adullebu rib, side
89 Sm. addura to plait
164 r) G. duî negro
89 Sm. durrukoacu yam
120 e) 10) doada, S. doada a pot
2,184 ft. E. sickly, delicate, tender, lingering,

quality, heat
7,177 ie, S. ;'e end-point pronoun III pi.
83 a) ie, S. je tongue
69, 184 ff. F, p, S. p striving, aspiring, airily, lightly.

5 fa future ; will
136 e) 2) G.fa! fyl
69 b) Sm. ipa duck
69 b) a-fadakudi, S. a-paddukudw. to shake off
a-paddukuttw,
(cr.) S. fadem fathom
164 o) G. papa father
69 b) Sm. papaia papaya
69 b) Sm. a-pappassu- sich ausbreiten, gross werden
69 b) Sm., R. appapu-tru boses, wildes Wasser, R. bore
tidal wave
136 e) 2) S. paAia astonishing
— S. a-pakiitta to pass
164 s) 1) S. palle-ti powerful, wise (?)
164 s) Pen. fa/efo a wise man, a stranger
69 b) G. [amodoa to be floating
118 a) 6) Sm. panasia to be hungry, greedy
69 b) Sm. parassa a spear
164 s) pareciyu, S. palettiju barbarous people (Acts
XXVIII, 1)
144 [aroka, S. paruka hypothetical
69 6), 159 {) fata? S. patta(-hu) ? how many ?
69 6) a-fatadi- to smite
197 pawmu salt
(cr.) penster, S. fenster a window
(cr.) S.offer ; offern an offering ; offerings
(Sp.) pero a dog
(cr.) pesi pitch ; slime

69;) G. fe, ft refuse, rubbish
69 a) ifi-li (f. -ro), S. ipi-lli (I. -tru) great
— S. ipilladii- to gush out
(cr.) S. Pinkstdaka the day of Pentecost
69 a) ifito, S. ipiru the body ; a corpse
175 f) iliro*koro, S. ipirru-kurtu a feast
69 a) tfirota to enlarge
_ ifirotO'(ri'wa) S. ipirrutu-(nn-ua) to boast
(cr.) S. fiscaZ the townclerk
69 a) a-fitikidi-, S. a-puttikidi- to go forth, to go out
69 a) a-fitikiti', S. a-puttikitti~ to bring forth
— Sm. ipitti- fest machen ; anstecken
— ipitokoto- to seal
—. c-ipito-koto-kwona-hu morter
(cr.) planka, S. planka a board
(cr.) S. plantasi possessions (a farm, plantations)
(Sp.) plata, S. platta silver, money
(Sp.) Sm. flauta European flute
180 a-praisedi' to praise
(Sp.) Sm. prattana plantain
(cr.) S. prima-nnu fellows (Acts XVII, 5) (from cr.
fri man, free man)
180 a-prophesido* (n-wa) to prophesy
182 (78) Sm. puddi, G. fudi monkey
69 d), 186 a-[udi-, Sm. a-ppudii- to blow
69 d) afu-dyi (f. -Ai) ruler
69 d) afu/i to surpass, to rule
69 b) G. fofaso-(n-wa) to soar
69 I) a-fogodo~, a-[okodo-, S. a-pukudu- to divide, to part, to separate
129 c) 3) pocoraro, Sm. pukuleru agouti
69 d) a'fulliiullito-(n-wa) to be made smooth
69 <f) a-folidi-, S. a-puldi- to loose
98 Sm. pulli-lia shrubbery
136 e) 2) Sm. poi.' astonishing !
69 d) a-fuili to loose, to unloose
69 d) G. funa greedy
69 e) a-forraa to strive
69 e) aforraa war
51 a-[orrakiti-, S. a-parrukitti- to put to death
— a-forri-ci, S. ka-ppavka-tti a murderer
69 e) a-forri', S. a-parru- to slay, to kill
69 d) a-furi, Sm. puHj to spring up (seed)
69 d) <u-furi the (its) blade
69 d) e-furiti- to bring forth (plants)
(Sp.) poroko, Bernau potku swine
(cr.) fort, S. fort castle
(Sp.) Sm. fortalissa eine von Leime geklebte Wand am
Hause
— S. a~pussidii- to deliver, to loose (a prisoner)
69 b) [otobotori, Sm. puttuputtuli a nail
57 G. G. a, Y , Jfcft, S. ofc SPP If

109, 184 ff. H gentle affirmation, to exhale

Ill h beginning of a word
136 e) 4) ah! ah!
— -ha see -/iu
— S. habba a basket
109, 164 m) habe. S. hebbe to be old (a person)
46 aha-n (i) being
164 p) Sm. aha-ti (pi. -nu) Kamerad, Landsman
109 ahabo, S. ahabu backbone, ship's keel (?)
109 S. ahabula seat, stool
109 (a-h)aburi, S. habburi to be ashamed
— S. habbuhuri to be glad
— S. habbuhititalisi to be pleased, rejoicing
88 i) ha-jia thus, so
88;) ha-jia-ki willingly, with longing
109 (a)haduboci, S. ahadubutti perspiration
184 G. hadulikulisia to have an eructation
135 ff) Sm. haehae, hehe to be pale
135 fir) Sm. aehae, ehe-hi urine
169 c) Sm. haiali fish poison (a liana)
169 c) Sm. haiawa hyawa tree
ahaidikita to bruise, to press (wine)
109 ahaka, S. ahaka to tell, to command
109 to bid farewell
ahaki ... iri-wa, S. ahaka ... iri-wa
128 aA) Sm. /iaA:u mortar
109 ahako-(n-wa), S. ahaku'(nn-ua) to swell
109 ahakobu-(in), S. ahakubu-(n) to breathe, to rest
126 a) Sm. /ia/tfi sweet potatoe
182 (148), 16 d) Sm. hamaka hammock
109 Sm. hanna-hanna dick sein
109 Sm. haniju gnat, mosquito
(cr.) haropona spear
109 S. Ziatta to stick
184 G. hatata to stammer
109 hatato-(n-wa), S. hattado- (nn-aa) to stick fast (a ship)
182 (126) Sm. Aatti Cayenne pepper
123 t) Sm. /iau a sloth
124 Sm. ftai/u a certain ant
— -Ae see -hu
109 a/ze ! S. e/ie ! yea !
109 Ziefee to be full, or ripe (the corn in
the ear)
69 d) Sm. ehepudii- to sweep clean
109, 184 Sm. ehehebuda, a-eheherudunna to yawn
136 e) 6) Q. ehekada affirmative
-hi see -hu
112 b) Sm. ihi tail
23 -hia S. ~/ma formative, verbal nouns
i69 c) G./ira/ji takini-tree
164 t) hiaro, S. hiatu woman
45 i) 2) S. /iidda now, then
&Sh) S. hi-ddia, hi-ddin thus, so
112 a) hihi reed
112 fl G. a-hilesa to split cane
112 c) 2) S. ihime firewood

76 b) 2) himi, Sm. A«me fish
54 S. hinna, hiha events are proceeding
112 6) Sm. iftiri an eel
182 (94) Sm. hitti curassow bird
110 a) (hi)ti, S. Aiftt to desire, to will
112 c) S. hitti, ihittiattina (?) sepulchre
110 b) S. aAifft to be compliant, to believe
112 e) Sm. ihiti to ground fine
— S. ihittira to accuse
166 f) v. C. Hiwanama, G. Hiwanaka mythical man
24 -hu, -ho, -ha, -he, -hi formative verbal nouns
(abstracts, etc.)
7, 177 hu, S. Aii end-point pronoun II pi.
7, 177 AM-. AM- pronominal prefix II pi.
151 a) uAo quantity
7, 44 a) hui, S. Am emphasizing pronoun II pi.
112 e) Sm. a-hiiidi- to press
44 A) Sm. hukia pronoun II pi.
122 d) 1) III) G. hulura swellings of a musquito-sting
184 G. a-hukiidu- to clear one's throat
112 g) Sm. ue-hukkili, we-hikkili silkgrass
184 G. hokokulisia to hiccup
76 d) 2) S. a-humadu- to rush (the wind)
164 k) o-ho-na-no-ci kindred, kin, cousins
(cr.) S. hondert a hundred
108.A g) hori, S. u>uri snake
109 Sm. hixwa blow gun
2, 178, 184 {{. 1 1°. instantaneous, of very short

duration, quick, free, no
duration at all, principle, idea,
intensively, accentuated, tiny ;
2°. masculine or human, rational,
class
17 i- prefix
3 -i end-vowel verbs
41 -i emphasizing suffix
7, 177 i, S. i end-point pronoun III m.
91 a-ii-, a-ii'oa, S. a-m-, a-ij'a to weep
S. / see y
84 see di, dyi
57, 184 [f. K.g making its appearance in a positive
manner, creation at work, the
idea or the principle that
becomes phenomenon
10 k(a)- appearing, being present
5, 29 ka, ga there is
125 a) Sm aka, G. oka to take a bath
136 e) 5) Sm. akka ! ach!
55 ika, S. i(k)ka a certain time ; there was once
163 6) 6) aiika to marry
133 b) 7) aiika(h), S. haika, heika death, to die

133 b) 3) S. haika peace
117 c) S. aika-tu' mehli iwi the wheat
134 d) 1) kaba to be saltish
183 R. kabadaro jaguar
(Sp.) kabaritu goat
134 e) (a)kabo, S. u-kkabbu hand (the forepart with the
fingers)
(see abate-) k-abuea, k-abuia field, country
176 a) 4) II) k~abue-l-ci, S. k-abbuja-l-ti house holder, citizen
154 kabuin, S. kabbuin three
(a)kabokoto hand (the full hand from the
fingers unto the wrist)
105 a) 2) Sin. a-kabbutatikitti- weit, geraumig machen
(cr.) capitan, S. capitain captain, centurion, magistrate
(Sp.) Sm. kapussina long beard ("Capucin")
(cr.) S. kaputi, puti garment, clothes
112 d) ka-hili quickly
133 e) G. te-kaikai whirlpool
170 b) 1) G. kaki-ci a human being
134 h), 166 0 ) Sm. kaikuti alligator ; mythical man
34 ka-in(i), S. fcan being ; diminutive
100 a) kaiiri, S. ftairt island
134 cA) G. kakali-ci a man with curly hair
134 a) 4) Sm. a-kkakardi* to bite (a snake)
134 e) 2) Sm. a-kakatta to mix with hands
134 i) G. ia/a cicatrice
126 a) Sm. kalekku, v. C. chale-kojeha the white stones or pebbles of the
medicine-man, v. C. the spirit
of quartz
(Sp.) S. kallena chain
170 c) R . JfcaHi cassava cake
126 a) kalime, S. ii-kkalleme light, glory, to be bright, to shine
134 f) Sm. kamma tapir
136 e) 3) II) Sm. kamaije vanilla
(Sp.) S. kampanna bell
134 t) 4) Sm. kamudu water-boa
(cr.) kano a vessel (for water)
104 c) 2) Sm. kattaba Carapa guianensis
134 e) 3) G. a-&a /?a<i£- to stir up
134 c) akarati-, akarate, akarata. to bury (a corpse)
S. akarratu', akatfa
130 e) katau grass, Sm. grass, savanah
134 a) kari, S. fcarri B. to suffer, to be vexed, S. to
be ill
134 a) 2) a-kariti' to torment
134 a) 3) karikona ... ajia-n reproaching words
135 d) 1) VII) Sm. karriman black resin, pitch
135 d) 1) VII) Sm. kavraiiTa Bignonia chica
126 b) karime to be black
(Sp.) karina a hen
(Sp.) kaarta, S. Ararfa letter, book
108 A d) Ararufeo a platter
108 A d) Sm. karrupairu snail-shell
135 d) 1) IV) Sm. kartukulli brass

108 Ad) G. karusa feather headdress
134 a) 4) G. fcjroa to be strong (pepper)
(cr.) fcasa a box
117 b) iagasa, Sm. a-ijakassa to kick
161 c) kasakabo, S. kasakkabu day, a day
S. kassakku heaven
161 c) 2) kasako to be night
161 c) 2) kasakoda, S. kassakkuda-hii night, a night
133 b) 2) aiikasia, S. ahaikassia to have forgotten
116 c) 3) IV) kaspara, S. kassipana a sword
167 a) 2) R. kassi'kuyuha porpoise, dolphin
171 d) R. cashiri a certain beverage
182 (107) Sm. kassissi ant
133 b) 4) ahaikata ... o-koboroko, to comfort
S. ahaikadii ... u-kaburukku
134 b) a-katadi- to stumble, to dash (his feet
against a stone), to be offended
134 f) kaci, S. Arafft the moon ; a month
133 6) 5) aiakati-, S. aijakatta to hide
99 d) S. (u-)ka-ttutte-hu dust
130 e) kauri a basket
130 e) akausa, S. aAraussa to compass
91, 171 a) eAre, efa, ite, ifa, S. a t e food, to eat
171 b) efce, efa, S. afce, aefce clothes, wrappage
48 d) intensifying
170 c) R . Jfce/ie/i expressed cassava juice
166 /) R. ekkekuli evil spirit
51 a) kena, S. fen and
. a-kenako-(n-wa), S. akunneku- to rise
(nn-ua)
51 b) kenbena thereupon
91, 104 b) 2) VII) akeri', akere, akeca, S. akuTvii-, to entangle, to bind
akiitta
91 akeraki bond, bands
170 c) R. Arere/i the chewed fresh casava bread
(cr.) S. kecki temple
108 A d) G. a-A:eroso-fo a circle
91 e&efi- to clothe
48 b) S. kewai the person or thing in question !
48 a), 48 d) -ki, S. -Are the person or thing in question !
50 fa' /zia, fa' /jia fa this being so, etc.
50 fa-o-doma therefore
88 e) ki-jia, ki'jin, etc., S. gi-dia, gi-din so
48 h) (oini) (i)ki, S. ifa" rain
48 i) a-iigi ... mihu o-lokomun to enter into a ship
162, 163 d) 1) -augi. S. -/mfa to be younger brother to a man,
y. sister to a woman
49 a) faa, S. faa relative pronoun
50 fa'a fcia fa' therefore (consequence)
49 c) ikiadi-, Sm. ikiahaddi* to forbid, etc.
49 6) Sm. ikiaha to be avaricious
53 kiana. S. kiahanna events are proceeding, S. darum,
folglich
52 a) fea-n bena, S. kianibenna after this

52 b) kia-ni warea since, from thence
50 kia o-doma therefore (cause)
58 e) kibe-n very
58 e) kibi, S. fcefce very
182 (86) Q. kibiole capybara
136 e) 6) Q. gideada affirmative
48 /) kidua to be true
17 ikiduadi- to believe
171 c) ikihi, Bernau hikkihi fat
112 c) 1) ikihi, S. hikkihi fire
— akilaka, S. akillika, akulleka to reach, to stretch forth
175 e), 176 c) -ki(l)li forms substantives
136 e) 1) kimii interjection of surprise or alarm
(Sp.) kimisa, S. kimissa cloth, sheet
48 g) c-ikin at the same moment
— S. t-ikin this only, now
48 f) l-ikini (f. c-) the only one
107 b) 1) ma-fci'ra to dry up
107 b) 2) ifa'ra, S. ikira tears
106 ikiraji, S. ikiraddi round about
107 b) 3) kiraha, S. kirraha a pool, a lake
89 Sm. kira-hudu-lli a spindle
164 j) 1) (i)kirikia, S. ti- kind, sort, tribe, people, own
kkiirrkiia~hu nation
164 j) 1) akirikia (foreign) nation
163 d) akitu, Sm. akkurrii-hu a woman's mother in law
164 j) 2) Sm. kktia-ti a white man
VJc) iikis(i-7) to rub ears of corn
48 j) 1), 116 d) ikisi, S. j&issi a certain moment : knotted-string
calendar
48 j) 2) A:-iA:isz to think, to mean
48 j) 3) ikisidi-, S. ikisidi- to judge, to mete
48 j) 4) ikisida to number, to reckon
48 ;) 5) Sm. ikissitu~(nn-ua) to wish, without a special reason
48 A:) 1), 164 g) ikita, S. itofe to keep, to have regard to, to serve
133 d) aiikita, Bernau a-iikitta to pipe, to play a musical
instrument
90 f) 1) Sm. ikitti(-hi) eyelash
125 c) 1) Sm. kiwejun, R. wayuco woman's apron
61 -ko, ^go, S. -A:u faculty, power ; place, position ;
intensifying ; also ; and
103 e) 1), 128 aA;o, S. aA:u in
132 a-i'ako- to pierce
125 b) G. fcx,S semen
125 b) G. 6/t,5 pus
5 goba, S. fcuba past (time somewhat distant or
remote)
G. akoba to greet
128 e), 179<), 16d) akoba, S. u-kuba, Sm., Bernau field, ground
a-faifca
128 f) Sm. akkuba the core of a tree
163 a-) 4) S. kubakaddi the patriarchs
o-koboroko, S. u-kkuburukku among
120 g) 7) o-koborokwa (kwon). remembrance, consciousness

S. u-kkubucukkua
— Sm. a-kubudi-, G. a-kobodi~ to miss (in shooting)
— S.akoda ... o-kona to follow
129 e) kudi, S. kuddii to be heavy
129 a) 1) akudi-, S. akkuddii- to drive out, to persecute
129 a) 2) kodibiyu bird
129 e) kudu a heavy thing
129 aA) (ikihi') kudu fire-wood
129 a) 3) R. kudu-kudu-bari-lya a certain ant
128 b) akodo-, akoda, S. akkudu- to sew, to plaite, to weave
128 c) akodo-(n-wa), S. akudu-(nn-ua) to enter, to go (into)
128 c) akodoona~li a haven
169 c) Sm. kopaijoa copaiva
(cr.) koporo brass
(Sp.) kohoiyo, kohoiyu, S. kawaiju horse
125 b) o-koi spittle
128 j) Sm. kujama a fish trap
125 b) a~koidi- to spit
128 <) a-koio-(n-wa) to return (unto)
— S. akuju', akuju-(n-wa) to depart, to return (unto)
—. akoikiti-, S. akujukuttv to cause to return
S. akuikitta to repent (from)
bibici t-akoina abu [a sheet let down] by four corners
172 a) 3) Sm. afcu-fte eyelids
170 a) kokke, S. fcafoi life, to live
170 a) 2) fa-,)fa3fcA:efo- to quicken
128 d), 186 Ar-oWcifizta-fa a thistle
170 b) kokota~n ono-roko foaming (an epileptic)
129 d) 1) G. ku\aboloko. S. tu-kulubulukku corner, angle
(cr.) S. gulden a piece of silver
99 bA) Sm. Au/e to be weak
129 d) 1) Sm. u-kkule little finger or toe
69 bA) S. a-kullebetii- to divide, to cleave
129 d) 1) Sm. ue~kulle-kabbu arm-pit
180 Sm. kulekunnaru land-boa
129 c) 3) G. Aru/if/"'; rat
129 c) 2) Sm. hikkuli bush-tortoise
99 W3) G. kuliyi muscular
166 e) 2) Q. Kulimina god or demi-god
— G. kulisa a pool of water
69 £>B) Sm. u-kullissi a woman's knot of hair
99 f) 2) Sm. kuljaca canoe
99 6) a-koldo-, Sm. s-kul(lu)du- to dip a sop, to soak
99 b) kolo, S. &uWu to be corrupt, to be soaked
103 e) 1) akoloko, S. akulukku, akulugku in
172 a) 2) ako-loko eyes
(Sp.) Sm. kulbaca gunpowder
5 koma, S. kuma there is (not quite certain)
— kotnaka silk-cotton tree
136 e) 3) II) Sm. kumaru Dipteryx odorata
(cr.) G. komiki a bowl
129 {) maba o-komodi an honeycomb
129 f) komogi to move, to be troubled
129 f) Sm. u-kumuju dust, dirt of a thing

129 f) Sm. u-kummu-luku-hu shine, lustre
129 f) a-komodwa(in), Sm. a-kkummudu- to w.arm oneself (near the fire)
Sm. to dry in the sun
129 {) Sm. a-kumurdu-(nri'ua) to fart
129 t) Sm. kumut-kn to fart
129 c) Sm. kummuttiti white ant-hill
37 kona when
63 a) o-kona, S. u-kunna at, on, attached to, concerning
63 a) 2A) o-kona nearly
91 akona to walk
91 S. akunnu-, akunu- to depart, to go, to walk
172 6) 2) akonnabo-, S. akannabu-. to hear
akanabii
164 s) 1) 1ID G. kunapalu a fish-poison
172 b) 1) akonnaki, S. akannakii, akanaku a loud sound
97 a) 3) o-konatia for the sake of
97 e) o-kona maitia over against
63 b) (o-)kon-di (f. -du, pi. o-no), at, on in
S. kun-di (-du, -na-na)
128 6) S. a-kiindu- to shine
128 6) ma-kon-do to be naked
(cr.) S. koning king
176 c) S. -kunnu forms substantives, pi.
127 e) S. kunuku forest
63 a) 4) o-konomun, S. u-kunnamiin concerning
129 d) 2), 16 d) S. u-kutta, Sm. u-kkuta S. bed, Sm. hammock
107 b) 5) , 125 b) eguta root
135 d) 1) VI) Sm. kotabuli brown
108 akuttadi-, akuttada S. akattida to break
108 akotakali thunder
108 a-kotati-, S. a-kulattu- to knock, to buffet
135 d) 1) kote, S. fcufe to be red, ripe
99 f) 2) Sm. kutehata a certain tree
135 d) 1) III) koteli, S. kulleheli smoke
135 d) 1) V) kuteme bete rouge
129 c) 1) ikoti, S. hikkuli to be halt, maimed, lame
164 fo) kotilia-ci newly born child
125 b) (to-)kotita, G. kulita the gall
142 koto, S. &urru negation
175 f), \H ) C ) -koto, S. -kuttu forms substantives
129 d) 1) o-koto, S. u-kuttu, u-kkulu knee
142 6) a-korodi-, Sm. a-kiil(li)du- to break (a branch from a tree)
117 d) 2) a-kotogasa ... o-kona, a-kotogosa. to tremble
S. a-kuttukussa
— S.a-kuttukudu-(nn-ua) an uproar, a great dissension
135 d) 2) IV) kottokoti, S. kattukulli ussa-be-tu gold
129 d) 1) Sm. u-kkutu lukku hollow of the knee
166 e) 2) Sm. Kuttutuman god or demi-god
117 d) 3) a-kototoso-, S. a-kkuttutussu- to pull down, to fall down
— kototaga a locust
— a-kutowasito- (n-wa), to kneel
S. a-kullussibattoa
117 a) akosa on, at the side of
(Sp.) akosa a needle

61 d) S. kiissa or
172 a) 1) I), 116 6) akosi, S. akussi eye
129 b) 2) kuta animal
129 b) o-kuti, S. u-kutti foot
170 d) a-koto', S. a-kuttu- to eat
17 d) Adaie-li o-koto-n the Supper of the Lord
128 d) Sin. akutta, akiittu to prick
129 aA) G. a-khoto- to collect (firewood)
163 e) Sm. akuttiihii grandmother
(cr.) S. gouyerneur governor
143 koiva, Sm. fcawa to be absent
— S. kawandu-(nn-ua) [they were] brought to nought
167 koia shy, wild (animals)
161 i) Sm. fcatfi u-kurcubu full moon
167 a) 1) II) Sm. kujara deer
128 h) Sm. u-kkuju navel
167 a) R. kuyuha, v. C. fcoeya star or constellation of stars, spirit
128 g) a-kuyuko, S. u-kkujukku the ear (ear-hole or organ of
hearing)
167 a) 2) koiamoota, G. koyumopo manati
120 e) 4) o-koa a horn
120 a) -kwa (-kwon), S. -A:oa (-koan) yet
120 e) 6) a-koado- (n-wa) to be round
120 e) 7) a-kwaiabo-, S. a-kujabu- to beseech, to pray
120 e) 7) a*kwaiabo-(n-wa), S. a-kujabu- to worship, to do a prayer
(nn-ua)
120 e) 5) kwa(w)ma a hat, a crown
97 g) Sm. akkuaria der Breite nach gegeniiber
120 a) 2) II) -kwon-ci (f. -ru, pi. -o-no-ci), a person which is continually
S. -koan-ti (-tu, a-nu-tti) doing the thing
120 a) 2) I) -kwo(n)na-(hu), S. -koana instrumentalis
120 a) 4) -kwawa, S. -fcoaiva amongst each other, reciprocal
94, 178, 184 if. L, G. /, A 1°. willing (and able) to move,

loose ; 2°. masculine or human,
rational class.
99 f) 1) a/a, Sm. ha/a Indian seat, bench, footstool
69 b) Sm. labba paca
89 alaiti, S. aruleti a candle, a light
122 c) oolai, ooli a hole
a-lakada to pour out, to sow
99 f) 3) G. halalu, R. hararo spatula, stirrer, pot-spoon
161 e) Sm. a-llammada to joggle, to rock
(cr.) lamp(u?) S. lampu a light
— S.allammulukkuda, alamulukkuda to assault (a mob)
182 (121 A) Sm. /ana black paint, Genipa americana
S. alantina a seat (?)
82 b) Sm. ~/e possessive suffix
109 S. ma-halle to be lacking
126 a) Sm. auleara chalk
184 Sm. a-leledii- durch einander plaudern
(Sp.?) G. lemono lime, Citrus medica lemon
180 S.a-lesedi-, a-lesidi- to read
184 S. a-llepeikattoa to accuse

175 a), 176 a, b) -li forms substantives
95 -li freely streaming forth
(er.) oili, S. oli oil, olive
98 -Via newly originated
139 d) S. /iaZ/idi where
69 ;) Sm. uelipe refuse
135 c) Sm. uellihi to be black
7, 44 6) lihi, S. Zi/ii emphasizing pronoun III m.
139 e) alika, S. hallika when, how
139 e) 4) alika-i (f. -n, pi. -le) who
139 e) 5) alika-i koro no man
163 d) 2) Sm. wellikin-ti (-tu) a distant relative
R. -llike-n-chi (-to)
163 d) 2) iliki, S. i/Zifci cattle
44 h) S m . Zifci'a pronoun III
109 alikibe, S. hallikebbe to be glad
109, 126 a) a(ha)likibi joy, to rejoice
109 a- (h) alikibito- (n-wa) to be blessed
44 /) S. likida, likidaha, likitaha this one, m.
— S. a-olikidda-ru issehii-nnii creeping things (worms, etc.)
141 b) S., Q. alin-ua superior (?)
7, 44 c) liraha, S. litaha emphasizing pronoun III m.
126 b) S., Sm. wulissebe-u-(killi) twilight
126 6) Sm. wulida to be dull, stupid
95 S. -l(i)-te imperative
166 d) v. C. Haliwalika sun-deity
7, 177 l(o)~, l(u)- pronominal prefix III m.
44 a) S. Zm emphasizing pronoun III m.
44 go S. luilikewai this one, m.
139 6) 4) ato-atea, S. hallu-watia whence
182 (99) Sm. Zofcu a lizard
99 c), 125 b) a-Zuifi- to anoint
— S. allukka to cut off
(cr.) logie barn, garner
164 a) 1) loko, S. lukku, lugku man, Arawak
103 a) o-loko, S. u-lukku, u-lugku in
103 i) 4) Sm. u-llukkude in one's hand, staff
103 i) 1) a-lokodo- to partake in, to part
103 i) 1) ka-lokodo to be prepared
103 i) ma-lokodo to be desolate
118 a) 7) alokosia to thirst
164 a) 2) R. ZoZo man's (woman's) younger sister
(brother)
139 b) 3) aZoman when, how long, how many
139 b) 2) alomun, S. hallumunni where
117 d) alomosa, S. allumussa to move, to displace
139 b) 1) a/on, S. hallwn where
164 a) 4) iloni youth
164 a) 4) ilon-ci (-tu) boy (girl)
164 a) 3) R. iZZorZo young child
120 g) 1), 164 a) I )) o-Zoa, S. u-ZZua heart, mind, bossom
70, 184 f{. M hesitating, humble, mild

83 c) S. m. instead of mm
83 d) -m instead of -n
10, 28 m(a)~ negative or privative prefix
5, 138 ma there is (not quite certain)
70 a) ma-(n), S. u-ma(n) every, all, entirely
139 a) ama, S. /ia a what
139 a) 1) ama ibia, S. hamma-ku-bia why
133 c) aiima, S. a-ima wrath
83 a) Sm. ema, aema, uima mouth of a river
71 a) 1) o-ma, S. o-ma with
182 (104) Sm. uma perai
134 d) 2), 186 maba honey
69 j) G. maba fe bees wax
166 e) Mabakulu, Mabekele Orion
105 a) 2) a-mabocadi' to throng
163 e) o-maodogo'ci, Sm. u-madukur-ti father in law
159 e) S. mappa not to be able
109 aimaha to curse, to revile
104 b) 1) II) ma-hara quickly, with haste
180 G. maholeru land-boa
166 j) R. mahui an evil spirit
133 b) 1) maiika-ci (-tu) deaf
35 ma~in being (not quite certain) ; it hath
been said
97 (a-)mairia, -mitea, S. -maria side
74 d) 7) a-mairikota, S. a-mallikutta to teach
74 d) 7) a-mairikoto~(n-wa) to learn
71 c) o-makana, S. u-mukanna over against
166 e) /) Makanaura, Makanaholo demi-god
48 e) Sm. -make intensifying
128 b) makondo, S. makundu to be naked
139 a) 2) amakoro nothing
120 a) 5) -makwa, S. -maqua alltogether, all, every
120 e) 8) S. ma-kuahu vain
120 e) 9) Sm. makoali a whip
— S. a-makoalitedii' to beat (to whip)
76 c) Pen. o-mala a stream
74 d) 8) Pen. Mali the mother of knowledge
74 d) 1) mafi should, ought
74 d) 6) S. malliku to be able to
130 a) malokon aukili, S. malukkunni- the wilderness
aukilli, mallugkunni-aukilli
103 i) 2) a-malokododa to be desolate
147 mamati, S. mammalli to be impossible
74 e) o-mana edge (of a sword)
74 e) 2) Sm. mannaka manicole-palm
99 flr) Sm. mannako'la manicole-palm-wood
74 e) 2) Sm. mannali sieve
88 d) o-manjia, o-manjin like
166 k) R. mansinskiri an evil spirit
148 manswa, S. manswa, mansua to be exceedingly
74 e) Sm. a-manti- to sharpen
108 maraka rattle
166 h) 3) Marerewana mythical man

100 a-maribendi- to cleanse
116 b) 1) marisi maize
72 a) 1) amavo, S. hammaru to be afraid, to fear
72 c) Sm. u-maroa-n arrow with blunt head
72 a) 2) amaronto-, S. amattuntu- to threaten
(SP.) Sm. masseta cutlass
— S. a-massu-fnn-uaj to be destroyed, to sink down
to die
159 c) mafa (?)
159 d) omata enough
158 c) amateli, S. hammatalli something
159 b) S. mattibia-tu a few
132 (89) G. matula peccary
130 a) maugili o-loko without, outside
(cr.) matotoso, S. matrose shipman
120 d) 3) mauteboa the day after to-morrow
161 b) mauci-a, S. mautti-a (early) morning
169 a) 3) maiakwa being easy, in peace
— S. ka-maijana to become known
— S. a-maijanattoa to announce, to make known
131 a) 2) maiaukwa (-kwon), S. majauqua, being in peace, quiet, silent
73 a) S. iime (submissive)
136 e) 3) Sm. aeme smell, odour
136 e) 3) S. eme(me) astonishing !
73 b) 1) Sm. ime willig sein
73 b) 1) /iimen oft
73 b) 2) ime(hi)ivabu, S. imehuabu always
73 b) 5) imeko, S. imeku to be ready
73 b) 8) Sm. himekune yam
(cr.) meli, S. mehli bread
74 t) emena-hu worm
73 b) 3) S. imeniku-hu willingness
73 6) 4) S. imenikuttu- to cause to be willing
74 6) imeodo, Sm. hemeii to bring forth (children)
168 [) G. -mi the late
miaka, S. miaka yesterday
75 b) miaumia to be soft (clothing)
185 Sm. ue-imihi-ruku the corners of the mouth
76 b) mihu, S. me/'u ship
73 b) 7) Ar-imiTcefco to work, to toil, to till
73 b) 6) imigodo-, S. imekudu- to send
74 c) imitia, S. emelia to be new
72 d) mimi to be cold
71 d) mimi-li, S. mimi-li the cold, winter
71 d) imimidi- to cool
71 d) imimido-(n-wa) to wax cool
71 f) iminari scorpion
29 e) 3) G. minka-ko. minto-ko it is very
100 a) imirita, S. imirita to reproach, to revile, to rail
116 b) 7) imiselda-sia pavement, masonry
116 b) 7) misi, S. mis5i straight, right
118 a) 5) amisia, S. hamussia to hunger
Verhandel. Afd. Letterkunde (Nieuwe Reeks) Dl. XXVIII). B3
116 b) 7) II) imisidi-, S. imisidi- to stretch; S. to expound, to

declare
116 b) 7) I) misi-tu ahaka-hu law
166 {) So Emisiwaddo mythical woman
48 fc) 2), 116 d) 4) imira, S. imi'fa to despise, to mock, to laugh
116 d) 4) imitada to laugh
110 b) mite, Sm. mihite to be tired
71 a) 2) mi-ci, S. mu-tti with
76 a) amodi', S. amodi', amodix- to go up (into a mountain, out
of the water)
amudikile-hi, S. amudakille-hu a haven
104 b) 2) VI) a-muivika to be choked (under water)
71 a) 3) S. -mu-kille with (?)
73 /i) a-mokodi' to swallow
S. a-mukutta to marvel
163 e) Sm. u-muku-ttu a man's mother-in-law
76 c) mulla to beat (the stream)
76 c) a~mullidi~. S. a-maUadu- to float away
116 d) 8) (su-, neg. ma-j mole, S. fso-, ma-J to be drunk
rao/e
(cr.) molo, Sm. mo/a a mill
71 b) 1) mun, S. mtin at
71 b) 5) amun, S. amixn at, upon, over
71 6) 6) aiomun(i), S. aijumun a high place
71 6) 6) II) aiomunti- to exalt
71 b) 2) o-mun, S. u-mixn to, for, by
29 e) k-amunaiga, S. k~amonaika to be afflicted, poor
29 e) amunaigata to humiliate
127 c) monda~u a calm
— S. a-mondda a silence being made
127 c) a~mundado-(n-iva ?) to hold their peace
71 b) 5) h-amuni, S. k~amunni to possess
71 b) 2) V) omuni to be near, to draw near
71 6) 3) umuni in a place
102 6) muniro, S. mumru to, unto
182 (106) Sm. muniru big ant
71 b) 5) III) amu(n)te to be wont
120 fir) 6) V) -munwa, -mon(o)wa, S. -monnua to, for oneself
42 G. mora, moro think, suppose
74 d) 5) a-murreti-, S. a-malliti- to bring forth, to create, to make
135 d) 2) imoro to be green, unripe
120 b) -moroa, S. -morrua but, nevertheless
76 e) a-morodo- to fly (a bird)
122 d) 1) V) G. moroli mud
135 d) 2) II) moromototo-(n-wa) to be tender (a branch)
73 g) 2) a-murrida, S. a-mullida to deceive
73 g) 2) a-murcidakoto-(n-wa) to err
73 g) 1) murriga to be false
116 c) Q. mussi, Sm. miissii a cudgel
36 mo-tu it hath been done (written)
71 a) 2) mu-tu, S. mu-ttu with
116 d) 7) S., Sm. amutta to disapprove, to despise
72 fc) amoto- to reverence
— motogo, muttuku sand
77. 184 ft. N firmness or substantiality

of a neutral character
83 c) S. n instead of nn
83 n alternating with n y. —
7, 177 n, S. n, G. n, no end-point pronoun III f.
81 a), 26, 27 '(On possessive suffix ; forms verbal
nouns
81 b) -ie-n, -ia-n possession
7, \77 n(a)- pronominal prefix III pi.
79 a), 79 6) 1) -na continuation ; plurality
79 c) ina, S. u-ina end
79 a) 2) iana heel
131 b) iauna, iouna, S. iijauna value, price, reward
79 e) 1) II) oonaba, S. a-onnaba to answer
109 aanabo, aanubo, S. ahannuba to be awake, to watch, to awake
(intrans.)
79 c) 4) inabo, S. inabo, inabbu after
79 e) 1) I) onabo, S. tfunafeu low, the ground
184 G. unabuse blindworm
79 e) 2) S. tyunapu (to fall) to the ground
7, 44 6) naha, S. nafia emphasizing pronoun III pi.
182 (53) Sm. nahallihu paddle
7, 44 a) naii, S. naz emphasizing pronoun III pi.
79 d) anaka, S. annakka the midst
— aunaka to hire
79 c) 3) inaka munito backwards
79 e) 4) onnaka-ro burden
160 b) anaki South
79 e) 3) onnaki-, S. a-onnaki- to take
79 e) 3) aunaki-, S. anniki-, aniki- to receive
79 e) 3) Sm. anniki- to take, to carry
—. aunaki ... o-ma to take with one
44 h) Sm. nakia pronoun III pi.
91 onnakidi- to lift up
91 onnakiti' to compel to bear
79 d) anaku the midst
79 e) 3) Sm. annaku-(nn-ua) to paddle
7, 44 c) navaha, S. narraha emphasizing pronoun III pi.
79 c) 2) iinata to begin
79 e) 5) onnawa, S. annuwa to choose
80 a) 1) anda (two ways) meet
80 a) 2) Sm. andaka joint, articulation
SO a) 3) andakoto- to join, to cleave to
80 a) 4) andi~ to come
80 a) 3) andi- ... abu to bring
(cr.) nete a net
25, 78 d) -ni, S. -ne something that really is or shall be
78 e) 1) am', S. ani a thing
125 a) oni-abu, oini, S. wuni-abu, wuin(i) water
78 f) onnibitfi-?) to disperse
78 f) S. a-nebetu-(nn-ua) ... n-auri- to be dispersed, scattered, divided
koawa
34 onikain river
78 a) niikan a while
B3»
78 c) S. nikebe to occur immediately, straight

way, forthwith
78 a) niiman a while, a little
158 b) -ni-no, S. -«m'-nu a group
78 b) S. ni vubu kurru a long time, no little, no small
not a few
(cr.) S. anker an anchor
79 b) 2) -no, S. -nu, -nu plurality
176 b) S. -nu forms pi. substantives
7, \77 G. no end-point pronoun III f.
79 a) 3) o-no, S. u-nnu neck
127 d) nokonne, nokonni, S. nukane sorrow, mercy
127 d) a-nokonnedi- to cause sorrow or sadness
127 6) Sm. hunnu-hunnu-li a certain fly
127 a) a-onnoda, S. a-hunahunadii- to murmur
79 a) 3) II) G. honole tigerbird
79 a) 3) II) G. anula Ardea cocoi
158 a) -noma a group, a company
79 e) 1) III) R. n-onabo'kuanna a shield
80 a) 5) Sm. ansa, ansi to grate
80 b) ansr, S. ansi soul, inner peace, love, to love
78 e) 1) anye, anyi a thing, a thing possessed
78 e) 1) onyi a thing, a thing possessed
78 e) 3) onyi, S. am to do
78 e) 2) o(- )nyikau, Sm. anniku-hu goods
27, 120 g) 6) I) -n-wa, S. -nn-ua formative verbal nouns
166 g) Anuanai-fu mythical girl
166 g) Q. annoane vulture, carrion-crow
166 g) Anuanima mythical man
2, 184 {{. O see U

— oa see wa
— oe see we
130 o alternating with au
69, 184 ff. P see /
— Q see k
94, 178, 184 {{. R, G. r, ^ 1°. willing, but not able to move,
motion being impeded; 2°. female
or nature class
108 A r rotation
179 -ra emphasizing particle, women
104, 107 ra at a certain place or moment
104 b) 1) nara, ara, S. harra to be spent, ended, accomplished
107 fe) 4 ) , 125 b) ura juice
104 c) 1) (e)rabudiki, S. e-cabuddikki against, toward
104 c) 1) (e)rabodogo against, toward
104 b) 1) III) haradi- to spend
104 i>) 1) IV) aradi-, S. arradii- to make fully, to complete
104 a) raia, S. rai/a appearance
108 arapa to cut off
108 Etva.gah.otO' to separate, to divide

117 d) 2) aragasa to be shaken
117 d) 2) eragasi- to shake (transitive)
104 b) 2) IV) heraki, (h)eragi, S. hur(rii)ku to be together
104 b) 2) V) a~herakidi-, a-herakida, to come together, to
S. a-hixrkida gather (together)
108 (a)-iharakidi- to tear
108 a-iherakido-(n-wa) to break (a net ; intrans.)
107 a) -(i)rako, S. irakku in
117 d) 2) arakosa, S. arrukussa to be shaken
— S. Chios rallaboamun over against Chios
104 d) arama, Sm. aruma the side
104 b) 2) IX) S. k-artana to be mixed
161 a) aranaha-i, S. harrunaha the dayspring
(Sp.) Sm. aransu an orange
104 b) 2) IX) avanta to mix
184 G.da-raraida I belch
108 A {) oraro, S. u>uraru cloud
125 b) G. uraroni saliva
104 b) 2) II) a-herrati- to press
121 c) 7) arauadi', S. araudu- to wipe
166 d) Arawanili, Arawidi sun-deity
104 c) 2) R. t-arbara-n (its) broadside
100 ardi- to bite
108 A b) 2) Sm. aordu- to spin
96 (i-)ce. S. re no motion
108 A fe) (h)aure, S. haule perversed, maimed
164 i) 2) ire, S. irei to be married
96 c) ere-/i« a snare
166 6) 1) ore-hi, S. wure'hu fornication
164 i) 3) ire~no little children
97 -rea, -area, -aurea, -o-rea, toarea from
104 b) 2) VIII) S., Sm. evekedi- to save, to keep
104 b) 2) VIII) etegi, erigi, Sm. ereke to gather up, to root up
104 6) 2) I) herre-n the press (of the multitude)
185 (59) rero, G. Aeru an organ, G. panpipe
184 G. eeradoa to yawn
184 areroko. ireroko, S. ue-llerukku mouth
164 /) 2) ireyu the state of wife
175 b) -ri forms substantives
100 ~vi fixed
100 airi tooth
100, 164 i) 1) iri, S. in' name
112 fc) Sm. ue-iri backbone
100 a), 69 ;) iribe, S. in'fce uncleanness
100 a) a-rifcefr- to pollute, to defile, to profane
163 c) 1) Sm. u-ribi-ti (u-ribia-tu) brother (sister) in law
108 A c) a-uribi to roll (transitive)
101 a) (e)cibo, (o-)rebo, S. ii-llebu waterside
101 a) 3) a-ribota, S. a-rubutti- to land
!80 a~ridi- to read
(cr.) S. riem (rudder) bands
108 A b) 2) a-urid(i-?) to turn
101 b) rifu waterside
163 c) 2) Sm. urihitti-ti a man's son-in-law

103 t) ariloko, S. arilukku in (between)
141 atin(i), S. a/in exercising a profession, a trade
a craft
125 origahu, S. wullikahu night
(from Sp. remo) a-rimodi- to row
126 a) anra, Sm. hallira to be white
166 f) G. Or/iro mythical woman
126 b) oriroko-ho, S. wulliruku~hu darkness
126 b) a-oricokotO' to darken, to obscure
91 iciti' to call one's name
166 d) G. Harliwanli sun-deity
166 b) R. oriyu goddess ; water spirit
102 (i)vo, S. fi^ru stopped
175 c), 176 a, b) -ro, S. -ru forms substantives
108 A f) Sm., R. Ziaru starch
164 ft) aiero, S. a-haiatu to be in bondage, to be a slave
150 robu, S. rui>u only
150 robuginai only (?)
— aroboti-, S. arubutti- to extract
122 d) 2) S. a-hurruda to come together
103 b) roko, S. rukku in
— a-rulaka to move
— a-vulako- (n-wa) to be moved
— Sm. ru/i a stone axe
166 b) 2) R. oro/i mythical big snake
— a-ndukokiti- to stir up
122 d) 1) III) fo-/ioroman the hills
122 d) 1) IV) O'horomuttida-; a- waves ; to be waves
122 d) 1) II) o-horora, S. u-hurrura land, farm, country
122 d) 1) I) ororo, S. hucruca earth, world
122 d) 1) V) ororoli, Sm. ruru/i clay, mud
J22 d) 5) orosi, S. hurrussu to be filled with food
122 d) 5) a-orosidi- to fill, to suffice
117 d) 2A) G. aroso washboard
117 d) 2 A) Sm. arrussuttu- to build up
122 d) 1) VI) Sm. hurrutu pumpkin
182 (64 A) Pen. iarowia Venus
120 6) 2) atua, S. avuwa jaguar
120 0 ) 1) G. oroa, oifrouJa to perform the functions of the
medicine-man
166 t) G. Orlowama mythical man
120 e) 1) aroadi', S. atoada to creep
139 c) arohai, S. havuwai here
113, 184 {[, S showing form, having a surface

of its own, a scale or cuticle
114 fc) a-sa, S. a-ssa to call (to give a name)
114 a), 164 c) (i)sa, S. ssa formed, sound, beautiful, good ;
child, young animal, egg
114 a) 6) II) fca-sa to be with child, to conceive, to
beget
104 cA) 2) G. sabadi- to trample flat
113 isadi-, S. iiussadii- to heal, to save, to restore, tc

garnish
149 sabu, S. sabu to be "very"
104 cA) 2) sapakana a long wooden sword
(Sp.) sapatu, S. ssappatu shoe
117 e) a-safodi- to trample, to tread
S. usseika-hii pleasure
29 e) isaigati- to please
176 a) 1) isaili! friend !
114 c) saka to wither, to be withered
(cr.) saka bag, scrip
117 g) a-sakada ... o-ma, S. a-ssakkada to meet
... u~ma
180 a-sacrificedo-(n-wa) to do sacrifice
104 cA) 1) G. salabadi- to square wood
99 i) G. sale ancle (elbow, etc.)
119 a) 3) G. sale small lobster
160 c) lisa mairia right side
104 cA) 2) G. sapa-rj smooth
S. w-abunna-hii-ssia fruitful seasons (*) our-plantation)
*) assammukudoa
116 c) 2) Sm. sammali a cassava grater
(Sp.) Sm. sambuleru hat
164 c) isan-ci (pi. isano~no~ci. servant
S. issana-na-tti)
114 d) a-saradi- to bruise, to grind
104 c) 4) R. sarapa three-pronged arrow, double bar-
relled gun
119 a) 3) G. sapapa small crab
100 isa-ri b-a-li! farewell !
(cr.) S. Satetdaka Sabbath day
130 a) isa-u-ga, isa-u-kili fair weather, summer
130 e) isauka a kingdom
116 d) 10), 179 S., Sm. -se emphasizing particle
182 (100) Sm. seberu a toad
115 S. isehii, Sm. ise/zi a worm
75 a) seme, S. seme to be sweet, delicate
166 /z) 1) G. seme(-he) good spirit
166 h) 2) semici-ci, S. semefri medicine-man, sorcerer
115 esere, isere sores, leprosy
116 d) 9) serabokilio, S. seribokkilliu a tempest
(cr.) sesi a chariot
1166) isi, S. issi seed ; top ; head
115 isi, Sm. fiissi, /mssr to stink
130fc) 1) a-usi- to go
130 6) 1) S. a-usu- to begin, to start, to depart
118a) -sia indicates a trait of character, etc.
22 -s/a formative verbal nouns (result,
etc.)
118 a) 10) a-sia to fish
118a) 11) onnaki- ... (i)isia to comfort, to sigh
116 a) 3) siba stone, rock : also : prison
116a) 1) isiba face
166 f) G. Sibadojen mythical woman
93 S. sibassibavu waves
116a) 1) isibo, S. tssifru in face of
120 d) 1A) R. shiboadda-hu child born with a caul
116 6) 3) (i)'sidi'tu roof
116 c) 3) G. siparali arrow with bamboo lanceolate
head
116 c) 3) I. Th. siparara, R. shipavari do., iron
116 c) 3) siparati, S. siparalli iron
115 sipe bitter
— S. sipeta-lli bitterness
116 a) 2) isifu in face of
116 a) 2) III) isifodo door, gate
116 a) 2) II) a-sifuda, S. a-ssipadda to turn away, against, about; to
repent
116 a) 2) II) asi}udo~(n-wa) to be interpreted, to be translated
117/) wa-siga-te, wa~sika-te let us go
(cr.) sikapo, S. sikapu sheep
(Sp.) Sm. sikalu sugar
116 d) 1) a-siki-, S. assiki- to put, to give
73 a) S.a-ssiki- ... ame to obey, to believe
136 e) 1) asikii interjection of disgust
91 a-sikiti- to deliver
116 6) 4), 16 d) isikwa, S. ii-ssiqua, ii~ssikoa house, shelter
116 d) 5) Sm. sz'/a to ache
99 e) a-si/afo- to throw (dust into the air)
99 e) Sm. a-ssilikidu- to melt, to deliquesce
116 d) 2) S. a-ssimadu- to call
116 d) 2) a~simaka, S. a-ssimaka to cry
116 d) 2) asimaki-, S. a-ssimaki- to call
116 d) 3), 184 Sm. isimuddu electric eel
76 d), 116 c) 1) simara arrow
109 simara~habo bow
116 d) 6) S. simika, S. simika to be jealous
116 d) 7) Sm. simitta to laugh
115 S. ism penis
116 6) 6) fijsiri nose ; ruggedness
116 6) 6) III) isiribidi-, G. a-sitibidi- to spin, to roll up
130 b) 2) ausiro idle
116 a) 4) isiroko flesh
175 d) G. siruabali Nectandra
(cr.) slotro key
184 G. silotopo wayun padlock
135 f) Sm. subule to be green
119 6) 6) Sm. subuli a sore, ulcer
116 c) 4) Sm. sudi blow-gun arrow
119 a) 3) S. a-ssudu* to flay
119 6) 6) Sm. sukku Indian small-pox
119 a) 2) a~sogo-, a~soko-, S. a-ssufcu- to hew down, to strike (with an
axe or sword)
119 a) 1) isogo, isoko, Sm. aessuku small, little
119 6) 1) a-sogoso-, S. a-ssukussu- to wash
(Sp. or cr.) soldaco, S. soldaru soldier
(cr.) S. su/u school
119 6) 3 A) G. a-solosolodo- to polish
ALPHABETICAL INDEX
116 d) 8) sumule, S. somole to be drunk

(cr.) S. Sondaka Sunday
119 6) 2) S. a-sonnuku- to pour out
119 b) 2) a-sonko-(n-wa) to be running out, to be poured
out
(cr.) S. sura-bandi, sula-bandi an upper room
— S. a-ssurredii- to have diarrhoea
119 a) 3) G. isapo small lobster
119 b) 4) a-sotobodi- to sweep (a house)
\0&Ag), 186 Sm. a-ssiirdii-. to spin
a-ssiirrissiiridu-
119 b) 6) Sm. surre diarrhoea
119 b) 5) a-sorokodo- to be shed, to well forth
119 b) 3) Pen. sorota-ro vampyr
119 b) 3),186 a-soroto-, S. a-ssurtu- to kiss, to suck
(cr.) S. Statuta law
164 /) 3) G. suwe friend, brother (vocative)
120 t) 2) a-soadi- to draw (a fluid)
180 a-sipeardba to swear
120 f) 1) asoare withered
90, 178, 184 ft- T 1°. motion directed towards an

object, limited motion : 2°.
female, or nature class
—. ataba, S. a-taba to be scattered, dispersed
169 a) 4) tabisia, S. tabussia to slumber
(cr.) tapel table
45 6) taha, S. tefta far off
121 e) 2) fa/iaifar far off
104 e) f-ifagara (its) wall
— S. 6a/iti U'ttakatta the porch
— a-tagi-, S. a-ttakii- to cover, to close, to shut
99 h) G. te/a lower jaw
73 b) 9) femo-fu bowed
47 tanahu, S. dannuhu, danuhu now, to day, this day
(cr.) taraffa, S. treppa stairs
108 atarata-ha airi-sibo, S. attarradu-n gnashing of teeth
n-ari-ssibu
90 a) tata, S. (u-)tatta hard
90 6) tata ... o-kona, S. (ii-)tatta ... power, force, strength
u-kunna
90 a) 2) tatabudi, S. tattabuddi stiff
90 a) 3) itatadi- to harden
90 6) 2) a-tatadi- ... o-kona to strengthen
(cr.) tau, S. fau cord
90 a) fca-fau to be noble, wise (?)
166 g) Taukelolelio mythical woman
82 6) Sm. -fe possessive suffix
82 A -fe resembling
95 -te limited motion
191 lYe, S. uffri blood
182 (23) itte. S. i«e bowels
182 (123) Sm. iffe ite (muriti) palm
175 d) G. itcbali Vochysia tetraphylla
163 6) Sm. itte~boa~ti stepfather, father's brother

163 b), 120 d) 2) R. aiite-boa-chi stepson
—. atedi', S. attiiddii- to flee, to go astray
184 Sm. a-ttedi- to sneeze
110 b) 3) G. a-ttekedi~ to advise
itekia-hu a bloody flux
a-tekida- to break, to put asunder
(S P .) Sm. temona rudder
atenaa, S. attenna to tread
191 itena, S. iitenna blood (as a part of the body)
atenabO' to borrow, to lend, to let out
to hire
itendwa-ti-, S. attundu' to sink
(cr.) tenti a tent
159 a) atenwa, S. atennennua, atenenua the beginning
108 aterakidi-, S. attiirkudw to rend
90 g), 125 c) 2) tere, Sm. ittere heat
164 o) 2), 16 d) R. fefe, Sm. afetfe mother
90 d) Sm. fefte to itch
184 G. a-thethedi' to whisper
21 ~ci formative verbal nouns (agent
nouns, etc.)
82 b) *ti possessive suffix
110 a) (hi)ti, S. Ai«j to desire, to will, etc.
91 a-« to drink
163 a), 16 d) z'ci, S. ifti father
163 a) Sm. ifi-ft a woman's son in law
163 a) <fa'u, Sm. itti-ju a woman's daughter in law
163 a) aii-ci, S. adi-tti son
91, 133 a) aid', S. aditti- to know
— aici- ... o-konomun to understand
131 c) auti to suffer, to permit
— S. autu-(nn-ua) to get permission
— aciadi- to prick, to pierce
90 {) 3) itibi, Sm. iftefce a birth-mark, etc.
99 t) 5) a bush
99 f) 4) Wft'fcofco (bird's) nest
— tf/pa, S. attikaha to be drowned
— ittika excrements ; rust
11 d) a-cigi- to dig
11 d) a-ciga a ditch
91 aiciki a token, a mark
131 d) aucigi-, S. a-uttiki- to find, to receive
118 a) 1) *cikibe, S. -ttikebbe theft
110 b) 3) Sm. a-ttikida to persuade
91 a-tikidi', S. a-ttikiddii- to fall, to cast, to pluck a leaf
110 b) 3) G. a-tikidikita to sing (a medicine-man)
163 c) R. ichiki-ci a woman's husband's sister's
91 aicikiti- to warn, to betray
163 d) 2) a-ciligi-ci a woman's brother
90 f) 2) Sm. ittima(-hii) moustache, beard
— atima, atema to pass over
— atimi-, S. attimix- to swim
— itimi rope, bonds
— a-timita-sia-no prisoners
91 a-timiti-, S. a-ttimetti- to bind
180 a-circumcisedo- (n-wa) to be circumsized
184 Sm. a-ttittida to whisper
7, 177 t(o)-, t(u)-, S. rfuj- pronominal prefix III f.
21 -ru, S. -ru formative verbal nouns (f. agent
nouns, etc.)
163 a) otu, S. uffo daughter
163 b) R. -tto-boa-to, Sm. uetta-boa-tu stepdaughter
174 c) a-tobadi-, a-tobodi-, S. a-ttubaddu- to cast, to dip, to step (into a
fluid)
174 c) o-tobo-(ni) to dream
174 c) a-toboti-, Sm. a-ttabatti- to trickle
7, 44 6) toho, S. fuhu emphasizing pronoun III f.
— /HTM' atoiada-tu a bruised reed
90 Ad) a-toko-, Sm. a-ttuku- to devour, to bite (a snake)
197 G. fofcai the house in which the medicine-
man performs his functions
44/) S. tukuda, tukudaha this one, f.
44/) a-tukuda to command, to charge
— a-togodo-tu the strangled (Acts XV, 29)
90 A 6) a-tokodo-, S. a-ttukudu- to come down, to descend
90 A a) Sm. tukkudun a mud bank in sea
90 Ac) G. thokololo-n windfallen unripe fruit
90 Ac) o-tokovo, Sm. u-ttukutru flower
122 c) tola to be deep
163 f) itula-tu a woman's older sister
99 d) tule, S. ftuHe powder
109 G. tholebe industrious
99 d) Sm. tulliila fein sein
124 6) ituri, Sm. irru/i howling monkey
184 Sm. a-ttundu- to cough
102 e) 2) I) o-tora at the foot of
7, 44 c) toraha, S. toraha emphasizing pronoun III f.
104 f) tovajia so
104 f) torajin so
— lo-torebeda hori, S. Paulus he shook off the serpent
a-ttullebeda
102 e) 2) III) Sm. u-ttuvu Fuss, Stiel
102 e) 1) tovo, S. tea to be corrupt, rotten
a-toroda ... t-oaiya (l-oaiya) to be divided against
itself (himself)
— a-torodo-, S. a-tulludu- to open
102 e) 3) a-torodo-, S. a-turrudu- to lay down, to fall down
(worshipping)
— a-torodo-kwona-ha a bed
lo-torodo-sia ajeago that whereon he lay
102 e) 2) II) o-toromun at the foot of
164 k) G. thuyu-ci, S. tu-juku-fi grown-up man, S. elders
122 c) 3) Sm. tuttulla the lung
2. 178, 184 ff. U, o 1°. great, space, the permanent,

motionless, not changing ; 2°.
female or nature class
17 o- prefix announcing the not

changing
7, 177 u, S. u end-point pronoun I pi.
3 Uj O end-vowel verbs
17 d) S., Sm., Q. U, ue prefix

3 i'i end-vowel verbs
2, 185 vast, far away

136 e) 6) Q. u>a affirmative word
4. 120, 188 -wa, -ua, -oa stationary, in itself, independent
121 wa- distant, exceeding, etc.
121 a) Sm. oa to be long (time)
120 g) 3) awa, S. au>a self
164 o), 16 d) au>a, S. awa father
J20 t) 5) waa to be dry
121 d) 1) wabu, S. tvabu very, exceedingly, genuine ;
honorific
121 a) oaboddi-, S. a-wabaddu- to abide, to wait, to tarry
121 a) ivabuji(-n), S. wabudi quickly with haste
121 a) waboka already, (just) now
121 b), 16 d) waboroko, S. waburukku a way, a road
121 c) 9) G. u-wadawada fins
121 c) 4) auadi', S. a-wadi- to beckon
121 c) 1) auadi-, S. a-wahuddu- to go about, to seek
121 b) wadi, waji, S. ivadi to be long
164 e) wadili, S. wadili a man (male)
121 c) 2) S. t-awadu wild (beasts)
121 b) 5) auaduli. S. awadulli wind
(cr.) S. wagen a chariot
(Sp.) wela, S. wela a sail
— a- welado- (n-wa), to sail
S. a~welada-(nn~ua)
121 a) wahajia, S. wahaddia, wahadja hereafter, by and by
121 a) wahadu-tu old (a thing)
121 f) S. uahixnna a great quantity (?)
121 f) S. uahiintu-(nn-ua) to be added
121 e) -wai intensifying
2, 44 a) waij S. u>ai' emphasizing pronoun I pi.
120 3 ) 2) -oaiya, -uaiya, S. -oaja, -waja self
120 f) 5) waie, Sm. ivaija, potters clay
120 ft 5) Sm. waijelt to fade
120 f) 5) R. waiyari, Sm. waijali knapsack
121 b) waiikile a far country
134 fl) wakaia evil, to be evil
71 b) 2) VI) wakaia ... omuni woe unto
120 f) 6) wakaukili the dust (from the road)
44 h) Sm. wakia pronoun I pi.
121 a) wakili, S. wakil(l)i long ago, rather a long time ago
120/) 4) wakorra, Sm. wakarra pining away, Sm. mager sein
121 a) wakorrau, S. wakavruhu now
120 c) 4) oakudo-(n-wa), S. awakidu- to break (intransitive)
(nn-ua)
186 wakokwa ninpnn
121 d) 2) S. oa-kurra seribokillia a tempestuous wind

120 c) oaf/;/a piece ; cheek
104 c A) 1) G. walaba Eperua falcata
— S.awallassa-ru meju broken pieces of the ship
120 c) 3) oalabaw, S. oallaboa the other side
100 iwarikidikitti- to open the mouth (of a fish)
— Sm. a-warukudu- fortriicken, schieben, rutschen
— Sm. a-warukudukutt(u-?) to let down
121 a) wara-uara-tu eke-ha sackcloth
121 c) warea, S. watia from
121 c) 6) tvariwari a fan
— Sm. waurika speed
—. S. u>auriku-ku~n with all speed
120 f) 3) Q. oassini-hii the heart
125 6) Sm. oeivedi- to spit
125 6) Sm. ue&u resin
125 c) 2) /u jere6e the heat
125 c) 2) eiuen&ecffi-?; to be fervent
125 c) 1) Sm. iwera penis
125 c) 1) iwi, S. iu;i fruit
— Sm. iwihi dead game
— Sm. iwihiti- to shoot
— S. n'iwihUta-hii-nni\je their stripes
(cr.) S. in'no wine
125 e) a>iru (turtle) dove
125 c) Sm. iwissi testicle
125 d) wiwa, S. wijua star
83 a) Sm. wijua Pleiades
175 f) R. iviwa-kihi-koco (Halleys) comet
184 G. iwiwida to whistle
164 /) oe-n-ci (-tu), R. wo-n-chi kinsman (woman), cousin
166 t) Sc. Wurekado mythical woman
118a) 11) S. iiwussiati- to make lamentation
2, 45, 104 g), 123,

124, 185 y- "here"
169 huia, ia, Sm. ueya principle of life, spirit
169 6) iya(bo), S. i/a shadow, image
125 c) 1) a-uiyi, Sm. a-oji to gather fruit
66 iabo the outside, behind
169 a) 5) a-iaboda to broil
169 a) 4) a-iabos(i-?) to be drowsy
169 6) a-iaboti-, S. a-ijabutta to overshadow
184 Sm. jadollc, G. yadoala a knife
45 6) yaha, S. y'afta here
— Sm. jahakanni- to be small
— S. jahakandu-ttu u-llua-hu abbu with humility
— S., Sm. a-(j) jakkad(d)a to lie in bed or hammock
97 f) S. jaha-maria here this side
102 d) yaha-mutero (-muntero, -muntiro). here
S.jaha-mutero
121 c) 10) Sm. ;aftu cotton
(cr.) S. jagec-nu horsemen
45 f) 1) yakitaha, S. jakketa yonder
169 a) 7) ialoko spirit

1O3 0 ) iyaloko, S. u~jalukku against
103 g) 3) ialokodo, S. u-jalukkuda in exchange for
103 g) 4) S. a~ijalukkudu- to (build) again
104 0) yara a hedge
45 c) yaraha, S. jarreha here, there
169 b) aiata-hu image, idol
166 i) 1) yauhahu, S. jawahii nature-spirit, devil
116 d) 4) yauhahu simaira ejaculation of pain
166 i) 2) y aware rainbow
121 c) 3) R. yawarri, Sm. jattale opossum
123 f) oie, Sm. a-ijuehz, hujuehe to be lazy, slothful
100 a-iyeheriti- ... to-barra. to sheer
S. a-jeriti' ... ta-barra
123 f) Sm. uejehi a louse
164 I) 2) Pen., G. yena sister
91 G. ieni-hi song
91 ieniko, S. u-iniko cleverness, wisdom
91 ienikoto- to make wise
91 a-ientwa, S. a-ijintu-(nn-ua) to sing
. aAentwa'hu ajia-hu a-marreti'Ci a poet (song word maker)
— Sm. ;eri shaven (the head)
— Sm. a-jereti' to shave the head
182 (87) G. yes! armadillo
124 b), 163 a), 16 d) ii/u, S. u-/u mother
164 ft) o-io-ci friend, neighbour, kindred, people
124 b) a-m6osi- to sieve
163 b) ue-/a-6oa-<u stepmother, father's or mother's
sister
124 a) a-iiodo-, Sm. a-ijuhudu- to hang
186 yohau a gnat
151 b) yuho, S. i/u/iu to be a quantity
124 a) S. juhu-a-koa hanging
151 6) 4) yuho-li (-co), S. juhu-lli(-rru) many
151 b) 1) yuho(h)o to be often
164 ft) o-ho-na-no-ci kindred, kin, cousins
125 c) 1) Sm. a-ohiinti- to plant
123 c) 3) a-iyugari-, a-iugara, S. a-ijukarra to sell
123 c) 1) a~i(y)uk(o-7), S. a-ijaku- to strike, S. to strike, to prick
123 c) 2) a-iyukontwa to be leaning
124 a) Sm. u-;u/e cabbage
124 a) Sm. /ufi tobacco
124 a) Sm. julika Montrichardia arborescens
124 b) S. a-ijumuda to prophesy
71 b) 4) yumun(i), S. jumunni a place, to be in a place
104 g) bawhu-yura (house-tie) beam
80 5), 104 p) yura ... ansi to hasten
104 g) Sm. jura-hii das Verlangen
104 p) Sm. jurada rafter, barbecue
163 d) o-iyurada-tu a man's sister
104 p) a-iyurako, a-iyutaka, S. a-ijuruku to draw, to hale
104 p) a-iyura-kwa [the waters] increased
104 g) R. to-yutanni (its) wooden float
80 b) 6) a-iyurati- ... ansi, S. a-ijulattu* ... to trouble, to be troubled, to be

ansi vexed, to care for
124 b) (o-?)iuri throat
124 b) R. yuro, Sm. ;'uru cassava-squeezer
120 e) 3) a thorn
124 fc) yuyuokili a mist
124 fe) a-iyuyuto* to water
123 f) Sm. ai/'oa late
96 c) 2) yu-warea, S. ju-waria from thence
123 e) S. a-ijuwedu-(nn-ua) ... u-miin to adhere to, to consort with
German words, in S c h u l t z ' texts
Apostel, apostle, christianus, a Christian, engel, angel, evangelium, gospel, fest, feast,
[unfzig, fifty, gerber, tanner, gnaden, grace, Gutfurth, The fair havens, heidi-nu,
heathens, Gentiles, judu, Jew, kaiser, Caesar, kreuz, cross, (osser, idol), pingsten,
Whitsuntide, priester, priest, purpura, purple, stadt, town, stuhl, seat, stundu, hour,
tausend, thousand.
CHAPTER I
FINITE VERB
§ 1. Let us consider the following sentence:
H-adeka, d-imigoda hu sikapo wolf o-koboroko jin: ki-o-doma ka-
ye-see I-send you sheep wolf among as this 1-because affirmed-
koborokwa-li hu hod jin, ma-wakaia-li bajia huwimjin. To-moroa
wisdom-freely ye serpent as, withheld-evil-freely also ye dove as its-but
h-aitoa-li loko-no o-mun. Behold, I send you forth as sheep in the
ye-beware-freely man-plural at
midst of wolves: be ye therefore wise as serpents, and harmless as doves.
But beware of men.
The action-words h-adeka and d-imigoda are composed of a pronominal
prefix (h-, d-), a quality-word (quality, state or condition) or object-word
(ade, strong appearance, imigo, readiness, being ready), a consonant
which indicates in what way the preceding compound acts (k making its
appearance in a positive manner, d to be firmly established, to stand, to
be stiff) and a vowel indicating the general character of what is happening.
The words we here call action-words, are all composed in this way;
they all indicate an activity, and moreover a person can be indicated
who causes this activity or controls it, which person in the finite forms
is indicated by a pronominal prefix, or by an emphasizing pronoun or
object-word, which fulfills the same function and occupies the same place
as the pronominal prefix.
It is almost certain, that, for instance lo-oda, he died, and h-adunka, sleep
ye, also belong to this category; a-odo, S.a-hudu-, means: permanently firmly
established, or firmly established in space (which may refer to the body or to
the soul); adunku- may have a similar meaning, or it may mean "to snore".
Ka-koborokwa, ma-wakaia (see §§ 10, 18) we call quality-words, as
well as for instance kokke, to live; kokke ka i, he lives, probably denotes:
strength appears him.
§ 2. That the a is the real "Zeitwort", appears plainly from those
forms in which the a with the pronominal prefix is detached from the
remainder of the verb (see § 28); then the a acts as an auxiliary verb,
though not as a colourless copula, but with the meaning of "to happen".
The a occurs in numerous other forms, and in comparing them, we
find as a kind of greatest common divisor, that the Arawak language
uses the a to indicate: the aspect of the world in its continual change.
Not one single exception to this rule has been met with.
It has been found, that the i and the u or o are also used to express
definite principles. The Arawak uses the i to express : small dimensions
(in space and time) or high tension, the u or o to express : great dimensions
(in space and time) or low tension, whilst the a expresses that which stands
between the two principles, or partakes in the nature of both.
§3 ACTION-WORDS 49
The Arawak makes no difference between time and space in the way we
do ; the a may indicate both "happening", as well as a condition, or an
object considered in its transitory character (Heraclitus panta rei). W e
shall use for this the abbreviation "time-bound reality" or "time-reality".
The u or o principle is independent of time ; it comprises as it were the
whole time. W e shall translate it, according to circumstances, by "great",
"space", "the permanent", "motionless", "not changing", and the w, which
is related to u, sometimes by "vast", "far away".
In the i principle, on the other hand, time is as it were, contracted into
a single point, into the infinitesimally small. W e shall translate it, according
to circumstances, by "tiny", "quick", "instantaneous", "free", "principle",
"idea", "intensively", "accentuated", and the y, which is related to i,
sometimes by "here". /, "here", a, "at some distance", in the words ikirikia,
our own nation, akirikia, a foreign nation, and perhaps in ici, father,
aiici, son.
The i, and in contrast to it the u, o, are also used to mark the distinction
between man (homo) and nature, or man (vir) and woman. This use of
the i and the u, o and also that of the /- and t-, r- for the same purpose,
we shall keep strictly apart from the remaining use of those sounds.
It seems that the e is used to indicate a principle, the nature of which
may be illustrated by the following comparisons: a sound, healthy,
somewhat relentless, hard — e sickly, delicate, tender ; i quick, idea,
principle — e lingering, quality ; i light — e heat — a matter.
The deeper meaning of this use of the vowels in order to indicate definite
principles, will be further discussed in §§ 185 ff.
The meaning of the a lies between the meaning of i and o or u • the e
lies between i and a ; it may be that Arawak also makes use of other
intermediate sounds in order to express different shades of meaning. An
indication of this may be seen in those words where e and i alternate, and
in the metamorphosis of vowels before -n, -in (§ 81). Sm., S., Q. use
besides the u, o, a, e, i also ii and iiii, Sm. also ue, ueii, B. ii; G. noted
6, 6 («') or 6 (ii) (a mixture of 6, ii and i), Hi or ue, i and ii, and further in
some words a distinct o, in others a distinct u.
Often, however, the immediate, and perhaps only cause of such variatons
is the influence of the following vowels or consonants. It is especially plain
to see, that the i has a trend to oust other vowels, and that it may exert a
deteriorating influence upon d ( § 8 4 ) , t ( § 9 0 ) , s (§ 113), n ( § 8 3 * ) ) ,
perhaps also upon b (§ 125 c ) 1 >).
§ 3. If the action-word denotes an action that passes quickly or does
not end in a state of rest, then in some moods and tenses, the final a gives
place to an i (table § 5, i group).
If the action-word denotes an action that passes slowly or ends in a state
of rest, then in some moods and tenses, the final a gives place to an o
(table, o group).
If the action-word denotes a prolonged action, then the final a is retained
Verhandel. Afd. Letterk (Nieuwe Reeks) Dl. XXVIII. B4
50 ACTION-WORDS §4
in all forms. In this case S. mostly writes a = long a, B. in the forms 6 and
9 sometimes aa ; therefore it is perhaps more correct to say that the final
a gives place to long a (table, a group).
In reality, however, one cannot say of any action-word that it belongs
to the i, o or a group, for in each case that presents itself, the vowel used
is that which is suitable to that particular case. In this way the Arawak
can express fine shades of meaning. Sometimes the difference of meaning
also appears in the English verb, for instance a-simaki-, to call, a-simaka,
to cry, ikisidi-, to judge, to measure, ikisida, to reckon.
In a few action-words an u is used instead of an o. The Moravians
mostly use u when B. writes o, whilst the i group of B. is divided by them
into an i group and an ii group ; no distinct difference of meaning between
these i and ii groups has been discovered.
§ 4. Compare the action-word h-aiitoa, beware (or : take heed) with
h-aita [omuni-ni n], know [that it is near].
H-aiita is composed exactly in the same way as h-adeka and d-imigoda
(h-, pronominal prefix; aii, presumably "established security", § 133;
t, motion towards an object ; a, time-reality).
H-aiit-a = h~aiit time-reality = (ye-) know.
H-ait-o-a = h-aiit stationary time-reality = (ye-) know, which remains
in itself = (ye-) beware, (ye-) take heed.
Oa, ua or wa occurs in a great number of forms, see § 120 ; that one is
justified in considering it as composed of o, stationary, and a, time-reality,
appears from the forms 6—10 of the table in § 5, in which the a is lacking
or is detached from the o.
These stationary forms (which we shall call oa forms) are applied :
a
) In action-words, if the nature of the action is "not moving from the
place of origin", e.g. l-idankidoa Wacinaci o-mun, he thanked God,
ika ki t-akodwa, Adaie-li o-mun t-idankidwa, and she coming in that instant
gave thanks likewise unto the Lord, bu-plate-n aboado fa bu-ma, thy
money perish with thee (comp. Daii aboadi fa re ororo abu, I will destroy
them with the earth) ;
b
) For the translation of reflexive forms ; the reflexive character is then
expressed by -oaiya, self, e.g. b-isadwa b-uaiya, save thyself (comp.
b-isada-te di, save me) ;
c
) Very frequently, by Brett, for the translation of English passive forms,
e.g. b-isadwa, thou art made whole, l-isado fa, he shall be saved, fsado-ci
m-aici-n goba i, and he that was healed wist not who it was (comp. lihi-ki
isadi fa n, the same shall save it, isadi-ci ki di. he that made me whole).
Now the o expresses the principle of low tension and the correlated prin-
ciple of motionless, stationary, or in the soul : the principle of not active,
expectant, passive ( § § 2, 190). In so far the oa forms really contain something
of the passive. But they are not passive forms, neither are they intransitive
forms (comp. example given under '»), and bo-koborokwa di, remember me).
Their function is, to denote the principle of independency (§ 188).
§ 5.
Ac t i o n - w o r d s Quality -words
Mood, tense etc. (approximate)
i group o group a group i group, oa o group, oa a group, oa I1) IP)
1. Imperative m -a -a -a -oa -oa -oa — —

2. Indicative m., Perfect t. . -a goba -a gofra -a goba -oa goba -oa goba -oa goba — goba — goba
3 Abstract -a-flU ~a~h.u -Q-fllX -oa-hu ? -oa-hu -oa-hii hu hu
4. Indicative m., Present t. . -a -a -a-ga -oa -oa -oa-ga — ga
5. Potential m., Present t. . -a ma -a ma •a koma -oa ma •oa ma ? -oa koma — koma — ma
6. Indicative m., Future t. -« fa -o fa -a fa -o fa -oo fa -oa fa -fa -fa o
o
7. Present participle, Infinitive -i-n -o-n -a-n -o-n-wa -o-n-wa -oa-n - -0) n - -(0 n
8. Agent-noun -i-ci, f. -i-tu -o-ci, f. -o-tu -a-ci, f. -a-tu -o-ci, f, o-tu -oo-ci, f. oo-tu -oa-ci, f. oa-tu ci. f. -tu ci. f. fii
9 Object-noun -i-sia -o-sia -a~sia -o-sia -o-sia •oa-sia — -sia sia v.

10. Hortative-Optative . . . -ia 7 -a-ia -o-ia -o-ia ? -oa-ia ? -Ul 1a o
H
symbolic representations adeki- imigodo- ikita adeko-(n-wa) imigodo-(n-wa) ikitoa kokke isa Pi
Z
Ln
adopted in this work ; . (to see) (to send) (to serve) (to be living) (to be good) Pi
en
') The following have been met with : 1". laloko, being a Spirit, etc. ; -•) T h e following have been met with : 1". ac/a, being a tree, etc. ;
2". d-uJL-ai/o, being upon me, ororo ajcugo, being in the world (upon 2". lo-tokaini o-loko, being in the (his) secret chambers ; 3".
e.irlh), isikwu o-/oô, being in the house, etc.; 3". k-akosi, having eyes. basing no root, ka-koborokwa, wise, ma-koboroku\i, foolish, ka-rnin,
m-nkosi, being blind, k;i-loko, having contents, mn-loko, being empty, etc. appearing ; -i". kalimc, being light, shining, kuro, negation, ulikibc, glad.
(t> 10) ; 4" bari, indeed, (Sin.) aba, to be different, uboa, ill. ibi, ready, alikibi, rejoicing, alokosia. thirsty, amisia, hungry, murr'uw, false,
biarna, being two, i/-;/i, i[iro, great, (a-)ftiri, springing up, kari, suffering, good, saka, withered, simika, jealous, taha, far, i/aha, here, ivakaia, evil
kukkc, living, kudi, heavy, koira, absent, amaro, afraid, imcko. ready, misi, 5". ama, what ?
^ riglit, rnikonnc, sol'ro\îing, oro.si, being lilled with food, -sabn. very, isi,
* stinking, IMH/I>, MM.ill, I/II/IO, being a quantity; 5". alon, alomun, where?
52 MOODS AND TENSES §5
The final vowel that appears in the forms 6—10, appears also in the
forms with -ni (verbal noun, §25), -bi (Perfect tense, § 5 8 a > ) , -bona
(Perfect tense, § 6 4 a ) 2 ) ) f _&a ("also", § 6 0 " ) ) , faroka ("if", §144),
sabu ("very", § 149), robu ("only", § 150), kwona-hu (instrument,
§ 120 a) 2)1)).
The a appears also in the forms with (hit)ti ("desiring", § 110).
Forms 4 : ga or ka, means "making its appearance in a positive manner —
time-reality". This particle is used generally after a word that of itself is
indefinite in regard to time (ikita, to serve, ikitoa, to be served, kokke, to
live ; also after -n and -ni verbal nouns, §§ 28 e ), 29), in order to give it a
definite sense. It is not used if the indefiniteness may remain (isa, to be
good), or if definiteness is included in the construction and meaning of the
word, so as with the i and o groups of the action-words.
Forms 5 : ma means "reluctant or hesitating — time-reality".
Forms 5 : koma is a combination of k(a) and ma ; presumably an o is
used here, in order that a may only occur at the end ; analogous forms :
goba, kona ( § 6 3 ) , bona (§ 64), o-doma ( § 4 0 ) . o-fcora (§ 105).
Forms 2 : goba indicates a rather remote past; g making its appearance
in a positive manner, o not changing, ba, again (§60) ; see also § 128 k ) .
Forms 6 : [a means "striving (aspiring) time-reality".
Forms 10 : ia expresses : i, tension, (released into) a the calm flow of
time (see § 132).
Forms 3, 7. 8, 9 : -hu, -n, -ci, -tu, sia, see §§ 21—27.
Examples :
a) i, o, a groups.
lihi oonaba-ga (a, 4) kiana n, ajia-n (a, 7) na-mun, Daii bajia adagato
fa (o, 6) hu abar amateli, h-oonaba-te (a, 1 ; te, § 95) kiana di, and he
answered and said unto them, I will also ask you one thing ; and answer me :
b-adeka (i, 1), d-imigoda (o, 4) d-imigodo-sia (o, 10) b-isibo o-bova,
behold, I send my messenger before thy face, Arena Wacinaci isadisia
(i, 10) to-makwa isiroko-ho adeki fa (i, 6), and all flesh shall see the
salvation of God, n-adagata goba (o, 2) i lo-dokoto-n (o, 7) bia na-mun
a-dokota-hu (o, 3) aiomuni o-rea. L-oonaba goba (a, 2) n ajia-n (a, 7)
na-mun, (they) desired him that he would shew them a sign from heaven.
He answered and said-unto them, Wacinaci adeka goba (i, 2) kiana kalime-
hi, and God saw the light, to-makwa yauhahu a-kwaiaba (o, 4) kiana i,
Poroko o-lokomun b-imigoda (o, 1) u, and all the devils besought him,
[saying], Send us into the swine, kena t-adeka (i, 4) ie tata kiben a-
rimodi-n (i,7), and he saw them toiling in rowing, tata-tu ajia-hu (a, 3)
toho ; alika akonnaba ma (o, 5) n 1 this is an hard saying ; who can hear
it 1 n-imisida ma (i, 5) koro kia ajia-hu (a, 3) n-ajia-sia (a, 9) da-konomun,
neither can they prove the things whereof they now accuse me, alika-i koro
i k i t a k o m a ( a , 5 ) b i a m a - n o l - a d a i a n a - s i a : ... a b a r - l i l-ikita fa {a, 6 ) ;
l - i b i a m t i - c i l - i m i t a fa ( a , 6 ) , j i a r o . M a m a r i - g a ( § 1 4 7 ) h - i k i t a - n ( a , 7 )
Wacinaci Mammon bajia biama-n, no man can serve two masters : ... or
§ 5 MOODS AND TENSES 53
else he will hold to the one, and despise the other. Ye cannot serve God
and mammon, l-onnakia (i, 10) ifiro-tu b-eke bajia, let him have thy cloke
also, a-ridi-ci (i, 8) aicia (i, 10) to-konomun, let him that readeth under-
stand (know it-concerning), ho-dokoda (o, 1) i, l-ausia {i, 10) loose him,
and let him go, bu-isauka andia-te (i, 10) thy kingdom come, Christ ...
a-tokodia-te ( o ? 1 0 ) , let ... Christ descend, naha yaha-ci kiana ajiaia
(a, 10), let these same here say, l-ahakaia (a, 10) na-mun to-konomun,
that he may testify unto them (L . XVI, 28) ;
b
) i, o, a groups : oa.
da-dankidoa (il, oa, 4) bu-mun, I thank thee, b-adeka, b-isadwa (i,
oa, 4), behold, thou art made whole, b-ikiduada Adaie-li Jesus Christ
o-konomun, kena b-isado fa (i, oa, 6), believe on the Lord Jesus Christ, and
thou shalt be saved, kena hiaro isadwa goba (i, oa, 2) kia ikisi warea, and
the woman was made whole from that hour, alika-i kiana isadwa ma (i, oa,
5) ? who then can be saved ? b-isadwa (i, oa, 1) b-uaiya ! save thyself !
aba-no l-isada barin, l-oaiya l-isadoia (i, oa, 10), kiana, he saved others, let
him save himself, biama-ga c-isado-n-wa (i, oa, 7) kiana, and both are
preserved, to-makwa bu-loa abu b-ikiduadi faroka, bu-baptize () doa ma
(i, oa, 5), if thou believest with all thine heart, thou mayest (be baptized),
c-ibitoia (i, oa, 10) ibin ama d-ansi-ka kiana ? what will I, if it be already
kindled ? toho origahu abu bu-ialoko adagatoo fa (o, oa, 6) b-aurea, this
night thy soul shall be required of thee, naii k-ikisi-ka n-akonnabo-n-wa
(o,oa,7) bia yuho-ni n-ajia-n o-doma, for they think that they shall be
heard for their much speaking, Rama mun ajia-hu akonnaboa goba (o, oa,
2), in Rama was there a voice heard, penster aiomun-bonna-n-tu bajia
a-torodwa (o, oa, 4), and the windows of heaven were opened, ho-kwaiaboa
(o, oa, 1), m-ausi-n h-a-n bia wakaia ikisida-hu o-lokomun, pray that ye
enter not into temptation, to-moroa toho jiamutu koro a-fitikida ma, to-
moroa a-kwaiaboa-hu (o, oa, 3) o-doma ma-koto-ni-hi abu to-fitikida ma,
howbeit this kind goeth not out but by prayer and fasting, ama ibia ho-
koborokwatoa ka (a, oa, 4) ho-loa o-lok-oa ? why do thoughts arise in your
hearts ? /oA:o o-loa a-koborokwatoa-n (a, oa, 7) wakaia-hu o-konomun
l-iloni-ni warea o-doma, for the imagination of man's heart is evil from his
youth, to-makwa lo-koborokwatoa-sia (a, oa, 9) ... lo-loa o-lok-oa, every
imagination of the thoughts of his heart, d-adaiakitwa faroka (same form
as a, oa, 6) da-uaiya, ausirobu-in d-adaiakitwa-ga (a, oa, 4) : Da-ci
adaiakita di, if I honour myself, my honour is nothing : it is my Father
that honoureth me, ma-sweardoa-n (a, oa, 7) h-a-li abaren : Aiomun koro
abu bu-sweardoa fa (a, oa, 6), swear not at all ; [neither] by heaven (not
shalt thou s w e a r ) , loko Aiici andi-n goba-te jin, l-ikitwa-n (a.oa.7) bia
koro, to-moroa l-ikita-n bia, even as the Son of man came not to be
ministered unto, but to minister, a-sweardoa-hu (a, oa, 3) abu, [he denied]
with an oath, a-nokondwa-hu (a, oa, 3). lamentation, k-amunaiga goba
kiana w-ajia-n ho-mun. kena hui koro a-nokonnedwa goba (a.oa.2). we
have mourned unto you. and ye have not lamented, aiika-hu-sikwa sanoci
54 MOODS AND TENSES §5
a-nokonnidwa koma (a, oa, 5), ika tu ki aiika-ci na-ma-n ? can the children
of the bridechamber mourn, as long as the bridegroom is with them ?
h-aiitoa-li (i, oa, 1) kiana, h-ikitwa-hu (a, oa, 3) abu a-kwaiabo-n-wa
(o,oa,7), take ye heed, watch and pray, h-aiitoa, h-ikitoa (a, oa, 1)
k-iitesia-sia o-rea, take heed, and beware of covetousness ;
a-wa, in the following : toho ointment a-iyugarawa ma yuho-ro bia
bavin, for this ointment might have been sold for much, biama ibiro kain
kodibiyu a-iyugarawa koro, are not two sparrows sold [for a farthing] ?
a-forrawa ti-n l-oaiya, and would have killed himself ;
c
) Quality-words, etc., ga (ka), koma class.
kokke ka (4) i ! he lives ! kodibiyu-bi ... anda fa-te b-amun, b-ikita-n bia n
kokki-n ( 7 ) , fowls ... shall come unto thee, to keep them alive, tanahu
isi-ga (4) i, by this time he stinketh, hui bajia nokonne-ga (4) tanahu, and
ye n o w therefore have sorrow, nokonne-ga (4) yuho-li loko-no o-konomun
di, I have compassion on the multitude, nokonne (1) wa-kona-n bu I have
m e r c y o n u s ! A:ena hui nokonne fa ( 6 ) , to-moroa ho-nokonne-hi (3)
a-sifudo [a ahalikibi bia, and ye shall be sorrowful, but your sorrow shall
be turned into joy, to-moroa ika tu yuho-li loko-no l-adeki-n nokonne goba
(2) na-konomun i, but when he saw the multitudes, he was moved with
compassion on them ;
k-akosi ka (4) hu, mamari-ga h-adeki-n ? having eyes, see ye not ? waii
bajia m-akosi ka (4) ? are we blind also ? to-makwa sa-tu ada k-iwi-ka (4)
sa-tu c-iwi ... sa-tu ada koro k-iwi koma (5) wakaia-tu c-iwi (§ 18), every
good tree bringeth forth good fruit ... a good tree cannot bring forth evil
fruit, k-iwi goba (2) kiana n, and (it) brought forth, mamari-ga t-adinabo
t-oaiya k-iwi-n (7), the branch cannot bear fruit of itself, alika-i k-ire [a
(6) kiana n, whose wife shall she be ?
abar-timen siba oniabu eki a-sikoa goba yumun, ]ew-no a-maribendo-n-
wa o-loko-ji, abar ka-loko koma (5) biama firkin jiaro kabuin jiaro, and
there were set there six water-pots of stone, after the manner of the
purifying of the Jews, containing two or three firkins apiece, abar-li yuho-ro
k-amun-ci (8) akobain ka-loko goba (2) yuho-ro c-iwi. the ground of a
certain rich man brought forth plentifully, lit. one much possessing-person
ground contained much its-fruit ;
to-moroa oniabu ki Daii a-siki-sia lo-mun. lo-loko fa (6) a-ciga (a-cigi,
to dig) oniabu a-sorokodo-tu ma-iibo-n-wa-tu kokke-hu bia. but the water
that I shall give him shall be in him a well of water springing up into
everlasting life, Da-ci sikwa o-loko (4) yuho-ro bawhu. in my Father's
house are many mansions, lihi o-loko goba (2) kokke-hu, in him w a s life,
ororo ajeago goba (2) i, he was in the world ;
Ialoko ka (4) Wacinaci, God is a Spirit, kena abar-li hui o-rea-ci
yauhahu ka ( 4 ) , a n d o n e of y o u is a d e v i l , l-augici in goba ( 2 ) Jubal, a n d
his brother's name was Jubal, Tubal-cain o-yuradatu goba (2) Naamah,
a n d t h e s i s t e r of T u b a l - c a i n w a s N a a m a h . ifili-ci fa (6) i, h e s h a l l b e g r e a t ,
§ 6 ACTIVE, PASSIVE o5
ki-o-doma nail ikisida-arin fa (6) ho-mun, therefore they shall be your

judges;
a
) Quality-words which do not take ga (ka), and take ma instead of
koma.
isa ( 1 ) , W-adaiana-sia, well, M a s t e r , isa-li ( 1 ) kiana hu abaren, b e y e
therefore perfect, isa (4) b-ajia-n, thou hast well said, lo-boredwa-ga
t-adinabo jin, kena saka (4) i, he is cast forth as a branch, and is withered,
kena t-egura kowa-n tu-mun o-doma, saka goba (2) n, a n d b e c a u s e it h a d
n o r o o t , it w i t h e r e d a w a y , isa f a ( 6 ) h u , y e s h a l l d o w e l l , i s a - h i ( 3 ) j i a r o .
wakaia-hu (3) jiaro ? isada-hi kokke-hu jiaro, aboada-hu jiaro ? to do
good, or to do evil ? to save life, or to destroy it ? (L. VI, 9), kenbena ama
ibia koto sa-ma (5) n, it is thenceforth good for nothing (Mt. V, 13).
waakoro fig ada saka-in (7) ! how soon is the fig tree withered away !
to-makwa kibi l-onyi-ka isa-n (7), he hath done all things well ;
ifi-ro ka t-adinabo kiana, ki-o-doma kodibiyu-bi aiomun warea-tu ka-
sikwa ma (5) t-iya abomun, and shooteth out great branches ; so that the
fowls of the air may lodge under the shadow of it, bava ma-iaukwa ma
kiana, and there was a great calm, fox ka-sikwa (4) t-oolai o-loko, foxes
have holes (dwell its-hole in), Arena waii anda fa-te l-amun. ka-sikwa fa
(6) lihi o-ma u, and we will come unto him, and make our abode with him,
Cain ausa kiana Adaie-li isibo warea, Nod o r o r o mun ka-sikwa-n (7), and
Cain went ouf from the presence of the Lord, and dwelt in the land of Nod.
aiomun abomun-tu oniabu a-herakidaia aba-ro o-loko, ka-raia-ia ( 1 0 ) kiana
waa-tu ororo, let the waters under the heaven be gathered together unto
one place, and let the dry land appear, ma-guva (4) ie na-loa o-lok-oa,
to-moroa m-ibena robu n-a oaboddi-n, and (they) have no root in them-
selves (their heart), and so endure but for a time.
§ 6. The Arawak language does not distinguish between the active and
the passive voice in the same manner as is done in English. The
following means have been employed in translating :
a
) The English active voice :
1
) Ordinary action-word :
x
) No object: l-adeka, he looked up (Mk. VIII, 24), d-ausa, I go;
11
) Object fully affected : d-imigoda hu, I send you, l-adeka ie, he
saw them ;
HI) Object affected in a particular manner ; it is indicated by one
of the words denoting position, direction or time, enumerated in
§ 8, preceded by a particle or a word indicating the "person",
e.g. with ibici, lightly touched : h-imigoda d-ibici, ye have sent
for me, l-adeka n-ibici, he beheld them ;
IV) (II) _|_ ill)) d-imigodi fa-te i h-ibici. I will send him unto you ;
2
) Oa form :
!) t-eda botoli oakudwa, the (leather) bottles break:
11
) Does not exist :
56 ACTIVE, PASSIVE § 6
111
) na-kwaiaboa da-mun, they worship me ;
IV) _ ;
V) Reflexive, see §4*>) ;
3
) Quality-word :
x
) - ;
11
) Subject ( ~ the object fully affected in *) n >) : isa n, it was
good, kokke ka i, he lives ;
in) _ .
rv) Form n ) + object affected in a particular manner: nokonne
goba na-konomun i, he was moved with compassion on them,
wakaia ho-muni n, woe unto you, lit. you-at it ;
b
) The English passive voice :
!) The corresponding active voice has been translated, e.g. L. XXI, 16,
ye shall be betrayed, nasikiti fa hu, L. VIII, 5, it was trodden down,
n-atenaa goba t-ajeago ;
2
) An oa form is used, e.g. Mt. XV, 24, I am not sent, d-imigodwa-te
koro ;
3
) In order to emphasize the passive attitude, an oa form from a
causative is used. Sm. gives this as the usual method, but in S. 's texts
such forms are comparatively seldom met with. Examples : S. na-maqua
l-ansi-ssia~nu ebekittoa iissa-tti iijahti abbu, and they (his beloved ones)
were all filled with the Holy Ghost (Acts II, 4), ki-hia na-kujaba-ka
Pilatus u-ria lu-parriikittu-nn-ua u-kunnamiin, yet desired they Pilate that
he should be slain (Acts XIII, 28) ;
4
) A durative form (a group) is used, e.g. L. I, 19, I am sent, imigoda-
ga te di, L. XX, 18, he shall be broken, Hhi a-kurradaa fa ;
5) S. makes use of a -hu verbal noun to do duty as a passive verbal
root, after which the particles ka, sia, etc. are applied ; see § 24 ;
6
) A -sia verbal noun is used, see § 22.
2) and 3 ) : If the English sentence gives the active subject, then it is
translated by one of the words denoting position or direction o-mun, abu
or o-rea, with a pronominal prefix or prefixed object-word ; examples,
see §§ 71 b) 2)111), 65, 97a).
C H A P T E R II
CHARACTER OF THE ARAWAK WORDS
§ 7. The words hu, in the example of § 1, denoting persons, we shall

call "end-point pronoun" ; other similar words we shall call "emphasizing
pronoun" ; the particles h-. d- and h- we shall call "pronominal prefix".
pronominal prefix end-point pronoun emphasizing pronoun
I d(a)- di daii
II b(u)- bu bui
[II m. l(o)-, l(u)- i lihi, liraha
III f. t(o)-, t(u)~ n (G. also no) toho, toraha
I pi. w(a)- u waii
II pi. h(o)-, h(u)- hu hui
III pi. n(a)~ r'e naii, naha, naraha
The vowel between () is used if it is not ousted by a stronger influence.
I = the speaker,
II = the listener,
III m. = one rational being or male person, other than the speaker or
the listener,
III f. = one or more non-rational beings or things or one female person,
other than the speaker or the listener,
I pi. = two or more persons, the speaker included,
II pi. = two or more persons, one or more listeners included, the speaker
excluded,
III pi. = two or more rational beings, the speaker and the listeners
excluded.
Emphasizing pronouns and object-words may be used in the function of
an end-point pronoun and in the function of a pronominal prefix, e.g. wolf,
loko-no.
§ 8. Words denoting position, direction or time, such as o-koboroko and
o-mun, fulfil the role of the prepositions and case-endings in European
languages. Here follows a list of those words, with the English prepositions
etc., for the translation of which they are used (most of them as given in
Brett's grammar) ; for their real meaning, see the § §'s placed after them.
After these words ji (§ 85) and wa ( § 120 s) 6)) m a v b e added as suffixes.
bena, after, § 38
ibici, to, towards, § 58 d> *)
ibiciro, to, towards, § 102 b )
abu, by, with, § 65
58 WORDS DENOTING POSITION, DIRECTION OR TIME §8
iabo, behind, beyond, § 66

aboloko, on the top of, § 103 c>
abomun, under, § 71 b) 7)
bonna, at the surface of, § 64 a) l)
o-bora, at a certain future epoch, § 105 b )
o-boramun, at a certain future epoch or place, § 105°)
aboroko, at the outside, § 103 d )
aji, more than, S. adi, upon, § 86 a>
ajeago, on, upon, § 86 b )
adiki, after, § 86 c>
adikiloko, instead of, in the room of, § 86 d )
adinamun, mat to, in the vicinity of, § 86 s) 3)
O'doma, because of, § 40
ikira-ji, ikira-di, round about, § 106
S. aku, in (fire), § 103 e)
o-koboroko, among, § 103 h )
akoloko, in (fire, etc.), § 103 e)
o-kona, against, upon, § 63 a> *)
o~konamun, at, upon, § 63 a) 3)
o-konomun, of, concerning, § 63 a> 4>
o-konaria, for the sake of, § 97 b) 3)
afcosa, on, at the side, § 117 a )
o-loko, in, § 103 a)
i(y)aloko, against, § 103&)
o-ma, with, § 71 a) l)
mairia, etc., at the other side, § 97 d )
o~makana, over against, § 71 c)
mun, at, § 71 b)
amun, at, upon, over, § 71 b)
o-mun, to, for, by, § 71 *>)
muniro, o-muniro, to, unto, § 102 b)
tnafco, after, § 79 c> *)
(e)rabudiki, (e)rabodogo, against, towards, § 104 c> 1)
(i)rako. in (a fluid), § 107a)
irakomun, in (a fluid), § 107 a)
tea, via, o-rea (aurea), area, if area, from, § 97
aramakona, at, § 104 d)
(e)ribo, rebo, at the waterside, § 101 a )
rifu, at the waterside, § 101 b )
ariloko, in (between), § 103 f )
roko, in, § 103 b>
isibo, in face of, § 116 a ) 1)
isifu, in face of, § 116'') ")
o-tota, at the foot of, § 102 <•)
O'toromun, at the foot of, § 102 e ) .
§§9—11 PRONOUNS, OBJECT-WORDS, WORD-CLASSES D9
§ 9. In substance the pronouns are deictic expressions or demonstratives.

The pronominal prefixes and the end-point pronouns are short character-
istic descriptions of the person ; from a comparison with other A. M.
languages it appears probable that one kind of pronouns were formerly
used for both functions. The emphasizing pronouns are compounds of a
pronominal prefix with an emphasizing particle.
The pronominal prefixes are also used in a manner that reminds one of
an article. The emphasizing pronouns are also used for the translation of
English demonstratives.
That the pronouns denote place, appears also from the fact, that the
emphasizing pronouns are composed in exactly the same manner as some
words denoting locality, for instance lihi, he, this (m.), naha these, yaha,
here (§§44, 45).
§ 10. The object-words and the proper names have the same character
as the pronouns.
It may be, that in addition to the attributes connoted by an object-word,
it is necessary to mention the person involved, as is the case with a thing
possessed, a part of the body, a family relation. Then the person is indicated
by a pronominal prefix, or by an emphasizing pronoun or an object-word,
fulfilling the same function {h-ada-n, your staves, d-akosi, my eye, lo-iyu,
his mother). Likewise the words denoting position, direction or time,
enumerated in § 8 are always more particularly specified by a person (ivolf
o-koboroko, in the midst of wolves, loko-no o-mun. of men, na-koboroko,
among them).
These words, without the prefixed particle or word, have no other value
than to indicate a complex of qualities, and this explains how it is possible,
that both object-words and the words denoting position, direction or time
just mentioned, can be transformed into a word indicating a quality, state
or condition, viz. with k(a)- (making its appearance in a positive manner) :
the quality is appearing, is present ; with m(a)- (reluctant) : the quality
is not appearing, is absent.
Examples : (i)sa, child, offspring, ka-sa, to be fruitful, being with child,
ma-sa, to be barren ; iwi, fruit, k-iwi, to bring forth fruits, m-iwi. not to
bring forth fruits ; akosi, eye, k-akosi, to have eyes, m-akosi, to be blind ;
id, name, ka-id, to be called by a name, ma-id, not to be called by a name ;
o-banna, leaf, ka-banna, to have leaves ; o-koborokwa, remembrance,
consciousness, ka-koborokwa, to be remembering, to be wise, ma-koborokwa,
to be foolish ; o-loko, in (or: inside, interior), ka-loko, to have contents,
to be filled, ma-loko. to be empty.
§11. a ) Emphasizing pronouns, object-words, proper names, words
denoting position, direction or time, and quality-words can be used as a
verb, denoting the state or condition to be, whatever the word expresses.
The action-words with unalterable ending, namely the a group, and the
verbal nouns, may be included in this category. Notionallv they have in
common : indefiniteness in regard to time ; in form : unalterable ending :
60 WORD-ORDER ; EMOTIONAL CHARACTER § 12
grammatically : that the different moods and tenses are formed in the same
way (see §§5, 12, 21—27).
b
) But the particles by which moods and tenses are formed, are even
employed when the word is used in a function that may be fulfilled by a
pronominal prefix or an end-point pronoun, e.g. [David adaie-li-wabu kasa
goba Solomon] Urias ke-tu goba o-mun, [and David the king begat
Solomon] of her that had been the wife of Urias ; see also the forms with
(S.) kuba, pa, § 176 b) 2, 3), the forms with ka, § 29 a), with bia, § 39, and
the -hu etc. forms, § 24.
c
) Concerning the action-words with inflected endings, we have seen
already, that the different end-vowels describe the different shades of
reality. When we take this into consideration, we see that these words have
nothing in their construction that distinguishes them from the other classes
of words. Moreover the action-words are used in the sentence in quite the
same way as the quality-words (see the examples in § 12), and furthermore
certain quality-words may perform the function of action-words (§ 18).
d
) In the following example we meet the Indicative mood, Present tense
of an action-word doing duty as an object-word : aiakatwa o-loko, privily,
in secret (parallel to m-aiakato-n-wa oAoko, public, openly), ororo a-iiboa,
the end of the world (parallel to : ororo a-iibo-n-wa o-bora-n, unto the
end of the world). Comp. also : l-iciga goba, he digged (a-cigi-, to dig),
aciga, a ditch.
§ 12. Let us now turn our attention to the structure of sentences.
In Arawak the sentence consists of one or more words which indicate
something that is new to the hearer (at any rate in this connexion, or
under these circumstances), and often there is moreover indicated the thing
that the hearer already knows, to which this new piece of information is
added. That which is most intended to attract the attention of the hearer,
is first said ; generally this is the most mobile or the most particular thing,
or that which dominates the situation. The thing which is least mobile,
which is already known, or which is in an expectant or passive attitude, is
mentioned the last, unless it must be spoken first, in order to attract special
attention. Word-order is determined by the emotional, in so far as reality,
as the logical connexion between the things to be described, will permit.
a
) i) lihi-ki Daii, [ajia-ci bu-mun], I [that speak unto thee] am he ;
2
) kenbena ada n, and (it) becometh a tree, Roman i, [having
understood that] he was a Roman, Roman~o bari-ni waii. being Romans
(indeed we), Peter bui, thou art Peter, Gabriel daii, I am Gabriel, Matthat
aiici lihi, which was the son of Matthat, John /-in, his name is John ;
3
) yaha u, we are present, lo-tokaini o-loko i, [they shall say : behold]
he is in the (his) secret chambers, lo-ma kiana u, and (we) abode with
him ;
4
) isa n ! well done ! wakaia i, he is guilty, he is a debtor ;
5) l-adeka ie, he saw them, d-imigoda hu, I send you, b-ikiduadi-n
isada (=i'sa, sound, -d-a) bu, thy faith hath made thee whole ;
§ 13 MOST IMPORTANT ACTION WITH THE ENDING -A 61
b
) 2 ) lihi Jesus, this is Jesus, virgin hi Mary, the virgin's name was
Mary ;
4
) ororo wakaia, it (the earth) was corrupt;
5) waii icinoci l-imigoda, he sent out our fathers ;
c
) ho-bollita yaha, sit ye here, tanahu d-ajinama yaha, now I stand
(here), yaha h-oabodda, tarry ye here, yaha a-kota-he h-amuni-ga ? have
ye here any meat ? abar-timen kaci o-loko Wacinaci imigoda goba angel
Gabriel abar bawhu-yuho mun i-ro Galilee mun-tu, and in the sixth month
the angel Gabriel was sent from God unto a city of Galilee, lit. sixth month
in God sent angel G. a city unto Galilee-at-thing, kia-n bena Jesus auciga
temple o-loko i, afterward Jesus findeth him in the temple, n-auciga i
temple o~loko, they found him in the temple ;
d
) Sentences consisting of a single word or compound :
Mary ! Mary ! Cornelius ! Cornelius ! D-adaiana-sia ! Master !
Daii ! it is I, Bethlehem o-loko [Judea mun] ! in Bethlehem [of Judaea],
h-adeka ! behold ! bu-prophesidoa-te ! prophesy !
§ 13. If several action-words are to be placed in one sentence, then the
Arawak expresses the most important action by a form with the ending
-a (-a, -a goba, -i fa, -o fa, -a fa, etc.). Examples :
Acts XI, 25, 26, Barnabas ausa kiana Tarsus mun i-ro, auadi-n Saul ibid.
B. go then T. unto seeking S. to
L-aucigi-n bena i, Antioch mun l-anda l-abu. Kenbena abar wiwa
he-finding after him A. at he-come he-with and-after one year
na-herakida church o-loko, a-mairikota-n yuho-li loko-no. Antioch mun
they-assemble church in teaching many men A. at
atenwa a~mairikota-sia-no asoa goba. Christian-o, ma-in. Then departed
first disciples called were Christians said, § 35.
Barnabas to Tarsus, for to seek Saul : And when he had found him, he
brought him into Antioch. And it came to pass, that a whole year they
assembled themselves with the church, and taught much people. And
the disciples were called Christians first in Antioch, Acts XXV, 1, 2,
Festus andi-n bena l-ikita-sia bia ororo mun, kabuin kasakabo adiki
F. coming after his-ministry to-be earth at three day after
Cesarea warea Jerusalem mun i-ro l-ausa goba. Priest-no afudyi
C. from j. unto he-went priests surpasser
Jew-no adaiana-sia-no tni-ci ahaka-ga kiana lo-mun Paul o-konomun,
Jews masters with tell then he-at P. concerning
a-kwaiabo-n i. Now when Festus was come into the province, after three
beseeching him
days he ascended from Caesarea to Jerusalem. Then the high priest and the
chief of the Jews informed him against Paul, and besought him.
By this means the Arawak can single out one among several actions,
as that which is to be represented as the most important or primary (see
for further examples, § 27). And he even can focus the attention on the
fact that an action occurs, by splitting up the action-word into a part
containing the -a with the pronominal prefix, and a less vivid form.
62 CHARACTER OF WORDS, COMPOUND-WORDS, ETC. §§ 14, 15
containing the description of the action (§§28, 42). See also §§ 55, 145,
147, 148, 151, 153.
§ 14. In the course of this work it will appear, that the great majority
of Arawak words are built up from small particles, each of which represents
a definite part of the total experience ; the same principles that rule the
word-order in the sentence, determine the sequence of those particles.
Should one consider the Arawak word as a compound of the type
-attribute—attributei-subject, -adverb-adjective-substantive, or (Jespersen,
65 b ) -subjunct-adjunct-subject, -tertiary-secondary-primary, then it follows
from this, that all Arawak words are object-expressions in which the ending
represents the object. Now, however, that ending is always a vowel, or a
vowel with a durative -n, and neither of these endings attains that degree
of solid concreteness, which we connect with an "object".
The nature of the Arawak word is better described, when we say : the
different peculiarities are mentioned one after another ; the sequence is,
that the most striking, the most new (also: that which dominates the
situation) goes first, and the least striking, the already known (also : that
which is expectant or passive) follows.
When the speaker begins to speak a word, the plan of the whole word
is already latent in his sub-consciousness, and it is already decided upon,
what general or known idea will be expressed at the end of the form.
Therefore the consideration which we had to reject just now, contains
nevertheless a particle of truth.
Our first supposition would lead to the conclusion that Arawak has only
prefixes ; our second supposition would lead us to the conclusion that
Arawak has only suffixes. For the sake of convenience, however, we shall
in this work make use of both terms.
§ 15. a ) The following compounds of two object-words must be
considered as junctions, because if a pronominal prefix is applied, it is put
before the first word : [ig-ada, fig-tree, ada iwi, the fruit of the tree, fig-
iwi, fig (fruit) c-iwi eda, the husks (its fruit-skin), t-eda botoli, bottles (its
hide-bottle), m-ibiloko-tu baka-da, thongs (un-broad-thing cow-hide), hell
ikihi, hell fire, ikihi-sikwa, a furnace of fire, ikihi-kudu, sticks (fire-things),
yuvua kwama, a crown of thorns.
*>) In the same way words denoting position, direction or time may be
compounded. See the list in § 8 and : bo-boreda bawhu-yura b-uaiya
b-akosi o~toko area, cast out the beam out of thine own eyes. H-eta ho-
makwa to-loko area, [he took the cup ... saying] Drink ye all of it.
c
) In the following examples a form combined with an end-point
pronoun or with a word denoting position, direction or time, is used in a
function which might also be fulfilled by a single pronoun or object-word :
kena adeki-ci, adeka imigodo-ci di, and he that seeth me seeth him that
sent me, a-forri-ci i eke daii ikita goba bajia, and (I) kept the raiment of
them that slew him, d-ausa imigodo-ci di ibici-ro, I go my way to him that
sent me, oaboddi-ci da-kona, he that abideth in me [bringeth forth fruit],
§ 16 PRONOMINAL PREFIX 63
h-ansi-li k-aiima-ci-no ho-mun, love your enemies, ausi-ci lo-bora, ausi-ci

bajia l-iinabo a-simaka goba, ajia-n, Hosanna, and they that went before,
and they that followed, cried, saying, Hosanna, Roman i o-konomun
d-akonnabo-n o-doma, having understood that he was a Roman, lit. Roman
he concerning my-hearing because, l-adagata i alomun kondi-n i. L-aici-n
bena Cilicia kondi-n i, he asked of what province he was. And when he
understood that he was of Cilicia, lit. he-ask him where of-a-place-being
he. His-knowing after Cilicia of-a-place-being he, kena, abaren kabuin-o
wadili anda ibin yumun-tu di bawhu mun, and, behold, immediately there
were three men already come unto the house where I •was.
d
) Other examples of compound forms, used as a single word, are the
following :
isa koro onnaka-he bia i, [Paul thought] not good to take him [with
them], lit. good-not-taking to-be he, tanahu warea k-iwi fa koro ada bu
ma-iibo-n-wa-tu bia, let no fruit grow on thee henceforward for ever, lit.
now from with-fruit-future-not-tree thou not-ending-thing to-be.
§ 16. a ) The pronominal prefix is attributive, and forms a compound
with the word to which it is prefixed.
An emphasizing pronoun or an object-word can be used in the same
function (and must then be put in the same place). Seeing that such a word
attracts the attention much more than the pronominal prefix, the way in
which it is felt perhaps more nearly approaches that of an English subject.
In the following examples the person indicated by the pronominal prefix,
is (for our, European, analysis) in some cases subject, dominating, origin,
in others object, subordinate, endpoint. But really the function of the
pronominal prefix is always the same, viz. to indicate the person who is
considered as being connected with the matter from its origin, the person
who is in a strong position (in respect to a state of movement : active, in
respect to a stationary condition : potential).
Examples :
l-imigoda ie, (he) sent them, lo-bapti:e()da goba ie, (they) were
baptized of him, da-dankidwa bu.~m.un, I thank thee, d-imigodwa-te, I am
sent (N.B. : these forms are not genuine passives, see § 6), l-isi, his head,
John Baptist isi, John Baptist's head, lo-bugici. the (his) brother, John
o-bugici, the brother of John, da-sanci, my servant. d-Adaie-n, my Lord,
ho-wakaia, your sins, /o/co o-wakaia, the wickedness of man, da-plate-n,
my money, a-fogodo-ci-no plate-n, the changers' money, n-anda l-amun.
(they) come to him, n-anda Jesus amun. they come to Jesus, Judea warea.
[he came] from Judaea. Judea mun i-ro, [he went] into Judaea, Jerusalem
mun, [he was] in Jerusalem, fyauhahu bajia w-afuji-ga bu-iri o-doma. even
the devils are subject unto us through thy name. lit. devil also we-rule
thy-name because, w-afudyi-no. the (our) rulers.
b
) If a person who can be indicated by a pronominal prefix, is
understood or must be understood to be there, the Arawak always mentions
the person. Examples :
64 INITIAL VOWEL § 17
h-adeka, (ye) behold, b-adeka, (thou) behold (L. I, 31), bui, da-sa,
thou, (my) child, l-isanci if Hi sabu-ka koto l-adaie-n aji, the (his) servant
is not greater than his lord, l-oonaba goba n ajia-n na-mun, Abona~ci sa-tu
t-isi, loko Aiici, he answered (it) and said unto them, He that soweth the
good (its) seed is the Son of man, Adaie-li tanahu b-isiki [a Israel o-mun
n-isauka ba ? Lord, wilt thou at this time restore again the (their) kingdom
to Israel ?
c
) On the other hand the person is never indicated twice. One says
Jesus o-kuti, the feet of Jesus, or lo-kuti, his feet, but never (as is customary
in several languages, also in A. M. languages, see § 181) Jesus lo-kuti. A
deviation is only made from this rule for the purpose of emphasis. Examples:
bu-iauda-a Paul, Paul, thou art beside thyself, ama w-onyi-ka waii ?
what do we ? (J. XI, 47), b-ose bui, go ! (L. X, 37), to-moroa hui h-aiitoa,
but take ye heed (Mk. XIII, 23), hui h-onnaka i, take ye him (J. XIX, 6),
S. dai a-sseki-n\da\ppa bu-miin kiakewai u-hurruru, (I giving I-shall thee-to
this country).
d
) G. The words bahii, house, hamaka, hammock, kabuya, planted
field, waboroko, path, awa, father, tete, mother, and perhaps others, do not
take a pronominal prefix. If, however, a pronominal prefix must be applied,
then the synonimes sikwa, kura, akoban, abonaha, ici, yu are used.
§ 17. In the composition of a prefix with a word, the vowel belonging to
the prefix may be retained (Zo fa, S. lu-ppa, he shall do).
If the word begins with a vowel which on account of the intrinsic meaning
of the word cannot be left out, then this vowel supplants the vowel of
the prefix (l-a, he did).
If the word contains many i sounds, then this sound often influences
the vowel of the prefixes and suffixes (isi, seed, head, rounded surface,
m-isi, to be straight, right, h-imisi-hi, your righteousness, misi-ci-no, the
just, m-imisi-ci-no, the unjust; kidua, to be true, w-ikiduada, we believe,
n-imikiduadi-n, their unbelief).
Sometimes there is a sort of compromise between the vowel of the prefix
and that of the word (da-sikwa, my house, b-isikwa, thy house, ka-sikwa,
to dwell; sapatu, a shoe, l-isapatu-n, his shoe ; kaspara, a sword, bu-
kaspare-n thy sword, l-ikaspare-n, his sword ; Spanish vela, sail, na-welan-
wa, (their) sail, w-eweladoa, we sailed, ma-sogosoko-tu akabo abu, with
unwashen hands, w-akabo, our hands, bu-kabo, thy hand, to-kabo, her
hand).
Sometimes both vowels are pronounced (da-iiri, my name, bu-iri, l-iri,
virgin iri).
If there is no prefix, as with abstracts and agent-nouns or if instead of a
pronominal prefix, an emphasizing pronoun or an object-word is used, then
there are four possibilities :
a) The vowel is indispensable to the word, and is retained (adeki-ci,
one who sees) ;
b) A vowel belonging to the word, is sometimes used and sometimes
§ 18 K ( A ) - AND M ( A ) - QUALITY-WORDS, ETC. 65
left out (Peter isikwa, Peter's house, isikwa-hu, villages, Israel sikwa, the
house of Israel) ;
c
) No vowel is applied {atenwa-tu kaci, the first month, kena abav mihu
o-lokomun l-iiga, Simon\i()mihu ia, and he entered into one of the ships,
which was Simon's) ;
d
) An a- is prefixed to a word denoting an event, an o- to an object-
word or a word denoting position, direction or time ; by this means as it
were the general character of the word is announced {lo-bapti:e()da goba
ie, (they) were baptized of him, John a-baptizeda goba i, (he) was baptized
of John, lo-bugici, the (his) brother, John o-bugici, the brother of John,
a-burita-sia ... a-burito-n-wa Greek o-buri abu, a superscription was
written in letters of Greek, wol[ o-koboroko. in the midst of wolves, /o/co
o-wakaia o-ma, with man ('s evil), camel o-barra, camel's hair, a-koto-, to
eat, Adaie-li o-koto-n, the Supper of the Lord).
The system of applying hyphens which has been adopted in this work
will appear sufficiently from the examples given.
§ 18. The quality-words formed from object-words and words denoting
position, direction or time, by prefixing k(a)-. to be with, or m(a)-. to be
without (§ 10). may. if necessary, also perform the function of an action-
word, see examples below. The English subject is then indicated by an
emphasizing pronoun or an object-word that is placed before the word
(a, )) l) ID). With the k(a)- forms a pronominal prefix can also be used ;
the prefix k(a)~ is then left out, presumably because it then becomes
superfluous ( ;| . b ) - ) ) . In case it is desired to use a pronominal prefix
with the m(a)- form, the pronominal prefix is connected with the auxiliary
verb a (t>) 2)).
Ka-koborokwa, ma-kobotokwa are indefinite in regard to time, and may
remain so, at least in the examples met with ; k-ansi and m-ansi are also
indefinite in regard to time, but in the Indicative mood, the indefiniteness
must be removed. For that purpose, with k-ansi, ka is added to form the
Present tense (Potential mood /coma), conformable to § 5 ; with m-ansi,
ma. containing the element of uncertainty is added. Such forms are
comparable to the action-words of the a group. In the same wav a-bolli, to
pass, and perhaps still more words.
a
) -Koborokwa. remembrance, consciousness (§ 120 s"> ' ) ) :
i) with the prefixes k(a)- and m(a)~ :
!) as a verb denoting a state or condition :
ka-koborokwa-li hu, be ye wise, abar-dakabo-no n-aurea ka-koborokwa
goba abar-dakabo-no a-iiba ma-koborokwa goba. five of them were wise,
and five were (remained) foolish ;
verbal nouns :
ka-koborokwa abu, in his right mind, ka-koborokwa-hu. wisdom, ka-
koborokwa-ci. the wise, ma-koborokwa-ci. the foolish ;
ll
) as a verb denoting an action :
Verhandel. Afd. Letterkunde (Nieuwe Reeks) Dl. XXVIII. B^
66 END-POINT PRONOUN § 19
kena Peter ka-koborokwa goba Jesus ajia-n, and Peter remembered the
word of Jesus ;
2) with a pronominal prefix :
as a verb denoting an action :
bo-koborokwa di, remember me, loko~no a-ni robu-in bo-koborokwa, thou
savourest ... the things that be of men, Lot ire-tu o-konomun ho-
koborokwa-li, remember Lot's wife, kena ama ibia ho-koborokwa h-eke
o-konomun ? and why take ye thought for raiment ? wa-koborokwa lihi
a-murrida-ci ajia-n, we remember that that deceiver said, d-ajia-n da-
koborokwa fa kiana, and I will remember my covenant ;
verbal noun (kwo-n, see §§ 81 a-), 120 a) D) :
to-makwa bo-koborokwon abu, [thou shalt love the Lord] with all thy
mind ;
b) Ansi, inner peace, love, loving (§ 80 b )) :
1) II) Da-ci k-ansi-ka di, my Father love(s) me, Daii k-ansi goba hu, I
loved you, ki-o-doma ki ororo m-ansi ma hu, therefore the world hateth
you, wakaia-be-ci k-ansi-ka k-ansi-ci ie, for sinners also love those that
love them, m-ansi-ci di m-ansi ma Da-ci bajia, he that hateth me hateth my
Father also, ororo warea-ci-n ka hu, ororo k-ansi koma t-amuni-sia-no, if
ye were of the world, the world would love his own ;
verbal nouns :
k-ansi-hi, love, k-ansi-ci di, he that loveth me, m-ansi-ci di, he that loveth
me not, abar-li lo-mairikoto-sia, lihi ki Jesus k-ansi-sia, one of his disciples,
whom Jesus loved ;
2
) h-ansi-li k-aiima-ci-no ho-mun, love your enemies, b-ansi ka di ?
lovest thou me ? isa-tu-wabu a-bolliti-kwona-hu synagogue o-loko n-ansi-
ka, the chief seats in the synagogues (they love), m-ansi n-a goba
(auxiliary verb a, § 28 a>) di ausirobu-in, they hated me without cause,
ororo koro m-ansi ma (t>) 1)) hu : to-moroa Daii m-ansi t-a, the world
cannot hate you ; but me it hateth, m-ansi d-a, I will not (Mt. XXI, 29) ;
verbal nouns :
h-oabodda-li d-ansi-n o-loko, continue ye in my love, d-aiici d-ansi-sia
d-imigodi [a, I will send my beloved son ;
c
) Ka-sa, to be fruitful, to be with child, now changes its meaning into :
to produce (a child), k-iwi, to bear fruits, becomes : to produce fruit. In
the same way we might consider ka-koborokwa and k-ansi. when they
fulfil the function of action-words, as : to produce remembrances, to
produce inner peace ; and so with other words as well.
§ 19. The end-point pronoun is exclusively used :
10. after a quality-word (word denoting a state or condition), and then
it indicates the person who is in that state or condition ;
2°. after an action-word, and then it indicates the person who undergoes
the action, or the object fully affected.
As the Arawak pronounces first the emotionally dominant, a sentence
§ 20 GENERAL CHARACTER OF THE ARAWAK WORD 67
of the type kokke ka. i ! he lives ! , has in reality the value : life (or vital
power) !!! appears !! (male third) person !
From this we may assume that some correlation exists between the place
behind the word of the end-point pronouns, their expectant, passive
function, and their short forms.
On account of this prescribed order of words, the combination of a word
with an end-point pronoun has something in common with a junction.
This appears still more strongly with the interrogative words m. alika-i.
f. alika-n, pi. alika-ie (§ 139 e )) in which the end-point pronoun remains,
even when the person indicated by it is already represented by an object-
word or an emphasizing pronoun.
S. always uses this construction :
Zu-parra baddia kassiparra abbu i Jacobus Johannes u-hukiti, and he
killed James the brother of John with the sword, lit. he-kill also sword with
him Jacobus Johannes' brother, lu-morrua Joseph u-ma kuba i Gott, but
God was with him, lit. he-but Joseph with past-time he God, na-ssimaki-n-
benna\je Apostel-nu n-ibiti ba, and they called them, lit. their-calling-after
them Apostles them-to again, bu-mallita-te wa-mallitta-koana-nu-tti bia\u,
make us gods, lit. thou-make gods to-be-us, n-assa-ka kiahanna i Barnabas,
Jupiter, Paulus na-rita\i Meccurius, and they called (him) Barnabas.
Jupiter; and Paul (they named him), Mercurius.
Such pleonasms also occur in other A. M. languages, see § 181.
G. The end-point pronouns are generally pronounced as if they form
part of the preceding word.
§ 20. Before we plunge into the mass of forms, we shall make a few
supplementary remarks concerning the general character of the Arawak
word.
^Vhen, in § 1, we analyzed d~imigoda, I send, there remained a root
imigo, readiness, being ready. This root can again be split into imi, being
willing, and g, a force manifesting itself, o, permanently. And imi can be
split into i, quick, m. humble or new. i, quick.
In every analysis of a genuine Arawak word we experience the same.
It appears that the real psychological roots of Arawak, synchronistically
conceived, are : a, e, i, (u), o or u, y, w, h, (g), k, n, I, r, d, t, s, m, b,
and f or p, each of which has a definite (and always the same) meaning, or
represents an elementary principle.
Such a word gives a short description of the thing. The description
begins with that which appears first in time or that which is considered
as the origin or the basis of the thing. The connexion appears from the
sequence, and in the sequence appear fluent transitions and contrasts. The
word may be compared to a sentence which has been contracted into a
single compound.
We may still mention the fact, that not one case has been met with, of a
sound having lost its original meaning when used in a compound (as. for
instance, hydrogen and oxygen in water have lost their gaseous quality).
B5*
68 GENERAL CHARACTER OF THE ARAWAK WORD § 20
W i t h the exception of -n (perhaps also -r in abar, one), consonants are

only used before a vowel; they model as it were the formless principle
expressed by the vowel. For instance, the particles, 6a, again, bi, just now,
bo (to remain) at rest for a time, are composed of a, time-reality, i
instantaneous, o permanent, with b, the way in which a surface, a shape,
presents itself, or quiet, passionless appearance.
Two vowels express :
(1) i—i, quick, tiny, full of energy, (2) a—a, normal, (3) u—u or o—o,
slow, great, little energy, (4) i—a, i—u, a—u, slowing down, widening out,
relaxing of tension, (5) a—/, u—i, u—a, accelerating, narrowing, tightening.
Examples : (1) hihi, reed, in, a name, isi, seed, iwi, fruit, ibi, ready, ifi,
great (striving), (2) ana, the midst (in compounds), ala, Indian seat, aba,
a, one, other, ada, a tree, ama, what, (3) ororo, earth, a-odo-, to die, (4)
iha, "there was once", ina, a beginning, a continuation, *enu (A. M.),
heaven, eda, bark, skin (loosely connected with the tree or the body), (5)
ani, a thing, aid, a tooth, adi, something protruding (in compounds), ona,
the ground (in compounds).
Now there is a habit of speech, which requires that, for instance in order
to express "to send", one should always use the sound-sequence imigod,
but it is quite probable that the Arawak feels this root more or less as
[(i-m-i)-g-ojd.
When the European thinks, reasons and describes, then for him the
most real, that to which everything else seems to be attached, is the
"concrete object". Actions and qualities remain for him on another level of
consciousness, in the sphere of feeling and will ; and if he wishes to think
about an action or a quality, he cannot do so without imagining an object
which performs or undergoes the action, or possesses the quality. The use
of abstract nouns is really an endeavour to transform an action or a quality
into a mental image, namely to make an "object" of it. It remains, however,
halting between the two opposites : imagination and thought (the motion-
less, the dead) and feeling and will (the living, the active).
The Arawak language expresses that which lies in the sphere of the
feelings and the will.
The European of our time lives alternately in the sphere of imagination
and thought and in the sphere of feeling and will ; the Arawak probably
lives chiefly in the sphere of feeling and will, and this explains how it
comes that he expresses himself in elementary principles, which to us appear
as abstractions. In § 184 we shall see that his feelings are transformed into
a sort of gesture-language of the organs of speech, with the result that to
each element of feeling, or elementary principle, corresponds a definite
sound.
Considered from the outside, these elementary principles describe
different shades of activity, and if we consider the ending of a word as its
centre of gravity (§ 14). then we see that the words do the same. In
accordance with this, endings which determine the character of an action-
§ 20 GENERAL CHARACTER OF THE ARAWAK WORD 69
word (for instance ki, di, ti or ci, li, -n), may determine the character of
an object-word as well, and we can now understand, how it comes that the
European lines of demarcation between word-classes are non-existent in
Arawak (§§9—11).
The following may be noted here, because it deviates from the accepted
opinions as to the character of the languages of primitive peoples :
The Arawak can just as easily express what we call the abstract, as
what we call the concrete.
He has special names for every sort of fish, every kind of tree, but he
also has the words himi = fish, and ada = tree. These 'words describe
"fish" and "tree" (see §§ 76b>. 89), and, so far as we can see, they are
not the names for a special sort, which have later been applied to the
whole group. Likewise the names for special sorts are in general not derived
from himi and ada, although such forms occur (§ 199, names of tiger-cats
and snakes).
In itself, the meaning of the Arawak word is as general as the value of
its component parts permits. The habit of speech restricts that meaning, and
also often requires the use of certain affixes, by which the meaning is
further restricted. Ultimately the word is confined to a certain group of
things, actions, etc., or even to one thing or one action, by the context and
by the situation in general.
CHAPTER III
INFINITE VERB
§ 21. -Ci (-tu) can be suffixed to : 1) object-words and proper names,

2
) words denoting position, direction or time, 3 ) quality-words, 4 ) action-
words ; it adds to the meaning of these words the principle of "being
active", "asserting oneself". Presumably the t (which with B. often turns
into c before the i) has here again the meaning of motion towards an object
(with a touch of will-power in it).
These forms (eventually with an end-point pronoun or a form fulfilling
a similar function, behind them) are sometimes used as substantives, and
often as adjectives. In the latter case they may be placed either before or
after the word governed, and this forms a transition to such uses as remind
one of participles and gerunds. They may moreover take the particles fa,
goba, etc. as suffixes.
a) Examples.
!) ark isikwa-ci-n (-n, possessive, §81) l-onnakida kiana Noah, and
Noah removed the covering of the ark, Pharisee lihi, Gamaliel ci iri, a-
mairikota-ci misi-tu-ahaka-hu, a Pharisee (was he), named Gamaliel, a
doctor of the law, aba-ro hiaro, Martha tu iri, a certain woman named
Martha, kia hiaro Greek goba, Syrophenicia tu akirikia, the woman was a
Greek, a Syrophenician by nation, ikihi-tu kaspara, a flaming sword, siba-
tu taraffa, the (stone) stairs, siparari-tu t-isifo-do, the iron gate, to-tokoro-
tu kwawma, garlands, yurua-tu ada, a bramble bush ;
2) abar-li l-Isa, Awa o-Zoa o-loko-ci, the only begotten Son, which is in
the bosom of the Father, boAoko-tu kalime, the light which is in thee,
yaha-ci ikirikia bihero-ci wakaia-ci o-koboroko, in this adulterous and
sinful generation (Mk. VIII 38), taha-tu ororo, a far country ;
3) sa-ci lihi, he is a good man, Sa-ci Awa. Holy Father, sa-tu ajia-hu,
the gospel, wakaia-ci, the wicked one, wakaia-tu c-iwi, evil fruit, kari-tu
hod, a viper, aboa-ci, sick people, aboa-tu, [a woman] being sick, nokonne-
ci aba-no o-konomun, the merciful, kokki-ci ialoko, a living soul, kokki-tu
aiadi-tu, the moving creature that has life. See also the names for family-
relations, § 162 ff. ;
4
) See examples § § 4 c ) , 15°) ;
b
) Different sequence.
i) imilia-tu a-odo-ci-sikwa, a new tomb, imilia-tu testament, the new
testament, kokke-ci Wacinaci Aiici, the Son of the living God, imoro-tu
§ 21 -CI, -TU FORMS 71
abona-gira-hu, green herb, alikibi bu, ibekito-tu isa-hi abu bui, hail, thou
that art highly favoured ;
2
) a-odo-ci-sikwa imilia-tu, a new sepulchre, Awa kokki-ci, the living
Father, Awa misi-ci bui ! o righteous Father (thou) ! to-makwa abona-
gira-hu ka-si-tu to-makwa ororo ajeago-tu da-sika ho-mun, to-makwa ada
bajia, k-iwi-tu ada ka-si-tu, I have given you every herb bearing seed,
which is upon the face of all the'earth, and every tree, in the which is the
fruit of a tree yielding seed, to-moroa na-loko wolf a-bokoti-tu naii, but
inwardly, they are ravening wolves, Wacinaci, aici-ci wa-loa, God, which
knoweth the hearts, Peter a-sifuda-ci adeka Jesus a-mairikoto-sia l-ansi-sia
ausi-n l-iinabo, then Peter, turning about, seeth the disciple whom Jesus
loved following, aba-no Greek-no goba andi-ci o-koboroko a-kwaiabo-n-wa
bia ifirokoro ka o-loko, and there were certain Greeks among them that
came up to worship at the feast;
3
) The Arawak language has no adjectives. The forms with -ci (-tu,
-ci-no), -li f-ro, -no) and -sia are used to translate English attributive
adjectives etc. (ikihi-tu kaspara, a flaming sword, biama-no k-augii-ci, two
brethren), but they are very loosely connected, as appears also from the
fact that these attributive forms must give way to the pronominal prefix
(sa-ci d-adaiana-sia I good (my) Master ! sa-ci bu-sa Jesus, thy holy
child Jesus, wakaia-ci oie~ci da-sanci bui, thou wicked and slothful (my)
servant, to-makwa sa-tu ada k-iwi-ka sa-tu c-iwi, every good tree bringeth
forth good (its) fruit, to-moroa na-uaiya m-arulaka ti n-a-n aba-ro na-kabo
abu, but they themselves will not move them with one of their fingers,
l-imigoda goba biama-no lo-mairikoto-sia-no, he sent two of his disciples) ;
c) Plurality.
1
) Persons : -ci:
adeki-ci n ahaka-ga kiana na-mun, and they that saw it told them, etc.,
m-akosi-ci adeka, ikori-ci akona-ga, the blind see, the lame walk ;
2
) The same, but with a word that is already plural:
ka-sa-ci hiaro-no, them (women) that are with child, Jew-no arulukokita
a-kwaiaboa-ci hiaro-no adaie-ro-bi-ci bajia, the Jews stirred up the devout
and honourable women, Arena aba-no bajia, ikita-ci i n-amuni-sia abu, and
many others, which ministered unto him of their substance, yuho-li botoba-
ci hiaro-no goba, many widows were, kenbena Roman-o anda fa-te onnaki-
ci wa-sikwa wa-kirikia bajia, and the Romans shall come and take away
both our place and nation, na-makwa aboa-ci, all that were diseased,
n-a()alikibitoa k-amunaiga-ci ialoko, blessed are the poor in spirit;
3
) Persons : -ci-no :
m-akosi-ci-no adeka, ikori-ci-no akona, the blind receive their sight, and
the lame walk, thousand-no k-ansi-ci-no di, thousands of them that love
me, onnaki-ci-no, angel-no, the reapers, are the angels, mihu o-loko-ci-no,
they that were in the ship ;
4
) Persons: -no-ci, -na-ci; see § 79 b ) ;
5
) Mostly things : -be-ci; also, though seldom : -be-tu : see § 59 a ) -) :
72 -SIA FORMS § 22
d
) -Tu is only used to indicate one woman, or one or more non-rational
beings or things.
aba-ro k-amunaiga-tu botoba-tu hiaro anda, and there came a certain
poor widow, wakaia-tu-wabu lihi ajia-ga, he hath spoken blasphemy,
wakaia d-onyi goba, daii a-sikiti-ci ma-wakaia-tu He, I have sinned in that
I have betrayed the innocent blood, kia isadi-tu ajia-hu, the word of this
salvation ;
e
) Different relations between a -ci form and the word connected
with it:
1
) imigodo-ci di, him that sent me, onyi-ci kidua-hu, he that doeth truth,
yuho-ro k-amun-ci, a rich man ;
2
) k-aiima-ci bu-mun, thine enemy, andi-ci aiomuni o-rea, he that cometh
from above ;
3
) isogo-ci ikiduadi-n hui, o ye of little faith, l-imigoda-te di akurradaa-
ci o-loa d-isadi-n bia, he has sent me to heal the brokenhearted, isa sabu
koma bu-mun aba-ro-ci akosi bui akodo-n-wa kokke-hu o-lokomun, biama-ci
k-akosi-n a-boredo-n-wa hell ikihi akoloko mun aji, it is better for thee to
enter into life with one eye, rather than having two eyes to be cast into
hell, tata-ci-o-kona, a strong man.
§ 22. -Sia adds to the meaning of the word the principle of "the thing
that has been realised", like -ci (-tu) adds the principle of "realising a
thing". On account of this, such -sia forms are an easy means for the
translation of English passive sentences (N.B. also other than oa forms
are used for this purpose). -Sia probably means : s, form, i, free, a, time-
reality (§ 132). Plural forms : -sia-no and -sia-be (§ 59*) D ) .
Compare : sa-ci, f. sa-tu, plur. sa-ci-no, a good person or thing, with :
isa-sia ajia-n o-konomun, [one] of good report, isa-sia-no n-ajia-n
o-konomun, [men] of honest report. Also : omuni-ga ie n-ausi-sia isikwa-
hu mun i-ro o-rea, kena taha sabu ausi-ci bia jia l-a, and they drew nigh
unto the village, whither they went : and he made as though he would
have gone further, lit. nigh-drew they their-go-sfa village to from, and far
more go-ci to-be as he-did.
Further examples :
a
) sa-tu onyi-sia t-onyi-ka da-mun bavin, she hath wrought a good work
on me, t-onyi-sia ma kiana t-onyi-ka, she hath done what she could, Jesus
k-ansi-sia, [the disciple] whom Jesus loved, to-makwa d-amuni-sia bui
k-amuni-ga, and all that I have is thine ;
b
) i group :
Wacinaci iibida goba l-imikeb-oa kia ki lo-murreti-sia, God ended his
work, which he had made, hui adeki-sia, those things which ye see, h-adeki-
sia, these things which ye behold, da-ci-a-iibi-sia, the inheritance, lit. his-
father leave-sra, h-auadi-sia ki ibid daii, I am he whom ye seek, Jesus daii,
b-akudi-sia, I am Jesus whom thou persecutest, to-makwa Da-ci a-siki-sia
da-mun, all things are delivered unto me of my Father, l-iaunti-sia
l-isanonoci, the (his) hired servants, na-makwa l-aici-sia-no, all his
§ 22 _ S I A FORMS 73
acquaintance, l-isimakiti-sia-no, them that were (by him) bidden, da-

simakiti-sia-no, they which were (by me) bidden ;
c
) o group :
lo-torodo-sia. the (his) bed d-imigodo-sia, my messenger, a-sogoso-sia,
he that is washed ;
d
) a group :
a-dokotasia, a miracle, ajiasia goba, it hath been said (Mk. V, 31),
b-ahaka-sia, thy record, w-ahaka-sia, our report, lihi koto Kalime ki goba.
to-moroa imigoda-sia goba lihi, l-ahaka-n bia Kalime ki o-konomun. he
was not that Light, but was sent to bear witness of that Light, to-makwa
ada isa-be-tu adeka-sia bia, every tree that is pleasant to the sight.
n-a(jalikibitoa akuda-sia-no misi-hi o-konaria, blessed are they which are
persecuted for righteousness' sake ; S. ihittarra-sia, he which is accused ;
e
) e, in the following :
kia robu-in lo-mairikoto-sia-no a-iige-sia o-loko, [no boat] save that one
whereinto his disciples were entered (a-iige, enter, sia. realised, o-loko. "in"
place), hui ikiside-sia /faro ki abu, hui ikisido [a ba, with what judgment
ye judge, ye shall be judged, auaduli aragase-sia hihi, a reed shaken with
the wind, d-akoio fa da-sikwa o-lokomun i-ro da-fitikide-sia goba-te o-rea,
I will return into my house from whence I came out ;
f) oa principle, possessive pronominal prefix :
lo-mairikoto-sia, his disciple, lo-mairikoto-sia-no, his disciples, waii a-
kwaiabo-sia o-mun w-aiita, we know what we worship, lo-borago-sia. his
stripes ;
s) oa principle ; the person indicated by the pronominal prefix is the
person who undergoes the action :
kia ki b-onnako-sia goba o-rea, for out of it wast thou taken, alika-i koro
a-siko-sia goba o-loko, [a sepulchre] wherein never man before was laid,
na-makwa koro n-onnaka ma toho ajia-hu, to-moroa t-isiko-sia-no o-mun
robu-in, all men cannot receive this saying, save they to whom it is given
(r, it, isiko, being given, sia, realised, o-mun, "at" place) ;
h) Miscellaneous examples :
l-Aiici onyi koma amakoro l-oaiya lo-doma wa, to-moroa l-adeki-sia
Awa onyi-sia : lihi onyi-sia jiaro ki, l-Aiici onyi-ka ba, the Son can do
nothing of himself, but what he seeth the Father do : for what things
soever he doeth, these also doeth the Son likewise, a-burita-sia ki iibidwa
kiana, Ikisida-sia lihi wakaia onyi-ci-no o-ma, and the scripture was ful-
filled which saith, And he was numbered with the transgressors, alaiti
ibita-sia a-kalimeta-sia goba i, he was a burning and a shining light,
k-amun-ci akuyuko l-akonnabo-sia bia abu, l-akonnabia-te, he that hath
ears to hear, let him hear, alika-i koro a-timiti-sia ma. no man could bind
him, Wacinaci k-amun-ci di. d-ikita-sia : lihi angel ajinama da-mun
kasakoda. for there stood by me this night, the angel of God, whose I am.
and whom I serve, to-makwa lihi a-murreti-sia goba. all things were made
by him. Arena toho sa-tu ajia-hu isauka o-konomun-tu ajia-sia [a to-makwa
74 -HIA, -IA FORMS § 23
ororo ajeago-ji ma-n, and this gospel of the kingdom shall be preached in
all the world, ma-koborokwatoa-n h-a-li ho-kokke-wa o-konomun, ama
h-eki-sia bia, ama h-eti-sia bia, o-konomun ; h-ifiro-hu o-konomun bajia,
ama abu h-ekito-sia bia o-konomun, take no thought for your life, what ye
shall eat, or what ye shall drink ; nor yet for your body, what ye shall put
on (for) ; Sm. tu-maqua d-addiki-ssia-bi, das alies was ich heute gesehen
habe ; with -buna, -kuba, -pa, -nu pa, d.a.w.i. gestern g.h., d.a.w.i. vor-
langst g.h., d.a.w.i. sehen werde, alle die ich sehen werde.
Furthermore, both from the -sia and the -sia-no forms, an Infinitive can
be formed, by means of the suffix -n.
') Different sequence (parallel to § 21 b >).
1
) abar-li n-aici-sia siba-loko-ci, a notable prisoner, lit. one they-know-
sia stone-in-person, aiita-sia-ma slotro-n h-onnaki-n n-aurea o-doma, for
ye have taken away (from them) the key of knowledge, n-isadi-sia boia-tu,
the spices which they had prepared, bu-imaha-sia fig-ada, the fig tree which
thou cursedst, bawhu a-murreta-ari-no a-borede-sia siba, the stone which
the builders rejected, l-akodo-sia bawhu, the house where he entereth in ;
2
) Lihi d-Aiici d-ansi-sia, This is my beloved Son, hiaro b-isiki-sia
da-ma-tu bia, the woman whom thou gavest to be with me, bawhu na-
bolliti-sia o-loko, the house where they were sitting, kena kia l-adura,
Adaie-li Wacinaci onnaki-sia loko o-rea, and the rib which the Lord God
had taken from man, onabo l-onnako-sia o-rea, the ground, from whence
he was taken.
See moreover for -sia: a-sia, §30, ma-mari-sia, baxi-sia, § 147, and
words denoting a human peculiarity, § 1 1 8 a ) .
§ 23. Hia, also ia, S. hiia, adds to the meaning of the word the principle
of "existing condition"; h means perhaps "gentle affirmation" (§ 109),
ia, free time-reality, etherical (§ 132).
Examples :
kena l-isimaka sa-be-ci botoba-ci bajia, a-siki-n kokke-hia na-muni n,
and when he had called the saints and widows, presented her alive (to
them), ama ajia-hu toho h-ajia-ga ho-muni-kwawa, nokonne-hia h-akona-
ia ? what manner of communications are these that ye have one to another,
as ye walk, and are sad ? kenbena Jesus a-bolli-ci adeka goba loko m-akosi-
hia ka-raia-ci, and as Jesus passed by, he saw a man which was blind from
his birth, ika tu goba d-imigodo-ni hu m-amuni-hia plata-eke, saka bajia,
sapatu bajia ; amateli h-ansi goba ? when I sent you without purse, and
scrip, and shoes, lacked ye any thing ? daii ausa akero-hia ialoko abu, I go
bound in the spirit, ki-hia na-sikita goba di akero-ia, yet was I delivered
(by them) prisoner, l-iiba goba Paul a-timittva-hia, (he) left Paul bound,
adikito-ia lo-kabo lo-kuti l-akatato-sia kimisa abu, [he came forth], bound
hand and foot with graveclothes, Herod ... eketoa-ia l-adaiakitwa-kwona-hu
eke abu, Herod, arrayed in royal apparel, ika Id aba-no Jew-no Asia warea-ci
auciga di maribe-ni-hia temple o-loko, whereupon certain Jews from Asia
found me purified in the temple, m-ikidoa-ni-hia, I came without gainsaying,
§24 -HU ( - H 0 , -HA, -HE, -Hi) FORMS 75
ma-koto-ni-hia a-kwaiaboa n-a-n ka, and when they had fasted and prayed.
habe-ci ia di, d-ire-tu bajia habe ia, for I am an old man, and my wife well
stricken in years (L. I, 18), toho hiaro kiana, Abraham o-tu ia. Satan akeri-
sia, this woman, being a daughter of Abraham, whom Satan hath bound,
S. l-irei-tu aditta-hiia lu-monnua, his wife also being privy to it (knowing),
naha Prophete-nu ussanutti hiia hu, ye are children of the prophets,
harha kurru l-amiin-hitti-ka wa-uria-hiia, as though he needed any thing,
lit. thing not his-possession-wish-is us-from-fttia.
§ 24. Hu also adds to the meaning of the word the principle of "existing
condition", but it lacks the free mobility which is expressed by hia ; we feel
the -hu forms as substantives. Compare :
ifili-ci capitan oonaba-ga n, Yuho-ro plata abu daii a-iaunta toho ma-iero-
hu, main. To-moroa daii ka-raia goba ma-iero-hia, l-a Paul ajia-n lo-mun,
and the chief captain answered, With a great sum obtained I this freedom.
And Paul said, But I was free born ;
Capitan ausa kiana a-bokota-ari-no o-ma aunaki-n ie m-aiima-hia, then
went the captain with the officers, and brought them without violence.
tn-aiima-hu abu b-osa, go in peace (Mt. V, 34) ;
aucigi-ni\n a-oda-hia, found her dead, alika-i jiali ikita faroka d-ajia-n,
alika koto l-adeki fa a-oda-hu, if a man keep my saying, he never shall see
death ;
a-sweardoa~hia l-ajia-sia waii icinaci Abraham o-mun ki, [to remember
his holy covenant ;] the oath which he sware to our father Abraham,
kenbena ki ba a-sweardoa-hu abu abakovo l-a goba ajia-n, and again he
denied with an oath ;
Jesus adeka l-oonaba-n ka-koborokwa-hia, and when Jesus saw that he
answered discreetly, ibe-ci ka-koborokwa-hu abu, filled with wisdom ;
n-ateda, m-eke-hia, ibika-hia bajia, they fled, ... naked and wounded,
wadili da-forri-n o-doma ibika-hu abu di, for I have slain a man to my
wounding ;
yuho-li murriga-hia ahaka goba lo-konomun barin, for many bare false
witness against him (Mk. XIV, 56), aba-no a-kenakwa kiana, ajia-n
murciga-hu lo-konomun (etc.), and there arose certain, and bare false
witness against him, saying (etc., Mk. XIV, 57).
Hu, compared with -sia : toho jia l-a goba ajia-n, a-dokoto-ci a-oda-hu
lo-odo-sia bia abu, this he said, signifying what death he should die, da-
konnaba ajia-hu ajia-sia da-mun, I heard a voice speaking unto me (Acts
XXVI, 14).
An object-word without -hu denotes a definite thing (or things) ; with
-hu it denotes the thing in general or in a more solemn meaning.
Besides isada-hu, salvation, one also meets isada-hi ; and with other
words -hi, -he or -ha is invariably used. Probably this has something to do
with the vowels of the word, but as every vowel of the word has a definite
meaning, it may well be that -hi, etc. also express different shades ot
meaning from -hu.
76 -HU (-H0, -HA, -HE, -Hi) FORMS §24
Examples :
yumuni ki fa a-iiya-hu atarata-hu airisibo bajia, there shall be wailing
and gnashing of teeth, ikisida-hu, judgment, ikiduada-hu, faith, a-dokoda-
hu, remission (of sins), a-dokota-hu, a sign, a testimony, a-mairikota-hu,
doctrine, a-kenakwa-hu, resurrection, a-iyurati~ci loko-no ansi abu anda-hu
jia h-a-te andi-n lihi abu da-tnun, ye have brought this man unto me, as
one that perverteth the people, lit. stirrer people peace with corm-hu as
ye-do coming this with me-to, kenbena adeka-hu abu l-anda goba, and
came seeing, lit. and sight with he-came, Ajia-hu, the Word, Adaiakita-hu,
honour, kidua-hu, truth, wakaia-tu o-loa-hu, a-forra-hu, evil thoughts,
murders (Mt. XV, 19), kokke-hu, the life [was the light of men], kokke-hu
ada, the tree of life, aboa-hu, sickness, disease, a-ciga-hu, the tombs
(Mt. XXIII, 29), isikwa-hu, a village (isikwa, house, shelter), ifiro-hu,
body (also meat; ifiro, great), imikebo-hu, work, toho ki d-abona o-rea-tu
abona-hu, da-siroko o-rea-tu isiroko-ho, this is now bone of my bones, and
flesh of my flesh (Gen. II, 23), S. a-ssukussa-hii, baptism (washing) ;
a-kota-he, food, akuda-he, persecution, a-iauda-he, madness, onnaka-he-
bia~c-iwi, [white already] to harvest ;
abona-ha, way (way of salvation, etc. ; a path through a wood etc. is
called waboroko) ;
kalime-hi, light (Gen. I, 3), misi-hi, righteousness, alikibe-hi, joy,
Jerusalem warea ausa-hi bia to-kona, beginning at Jerusalem, lit. J. from
go-hi to-be it-against, iri-hi, name ( A c t s I V , 12), title (J. X I X , 19, 20),
ie-hi, tongues (Acts II, 3, X I X , 6 ) , k-ansi-hi, love, nokonne-hi, sorrow,
nokonne-hi na-konomun, mercy (on them), isa-n bajia akosi-hi o-mun, and
that it was pleasant to the eyes, isa-hi, good will, grace, holiness, aici-n
isa-hi wakaia-hu bajia, knowing good and evil, kati-hi, disease, tata-tu
onyi-hi, mighty work.
It is not quite clear, why in the following example akosi takes the suffix
-hi, and akuyuko takes no suffix ; presumably this is to be attributed to
the inner meaning of the words: to-moroa t-a()alikibitoa hui akosi-hi,
t-adeki-n o-doma ; hui akuyuko bajia, t-akonnabo-n o-doma, but blessed
are your eyes, for they see : and your ears, for they hear.
S. and Q. use such -hu forms as passive verbs (Q. see § 91). Examples :
a) Philippus a-uttika-hii\ka, Philip was found, l-ipiru akatta-hu\ka, he
(his body) is buried, a-ijumunda~hu\ka\i. he was taken up (Acts I, 9) ;
t>) a-ssika-hii\kuba, [the stone] which was set :
c) lu-ssiqua a-mallukududa-hu\pa let his habitation be desolate :
d
) abba ikissida-hi-ttu kassakkabbu-hii. a set day ;
e) n-aditti-koana-wa ani-hii-ssia hidda Apostel-nu abbu, and signs were
done by the apostles, kia ibenna-ria a-ssika-hii-ssia-kuba, and distribution
was made, Joseph, Barsabas n-a-hii-ssia (§30) u-miin, Joseph called
Barsabas ;
f) wa-meju a-bulleda-hu-n m-a-ni-ka ( § 3 2 ) , and when the (our) ship
§§25,26 -NI FORMS, -IN FORMS 77
was caught, a-pussida-hii-nni\bia\i lu-miin, that he might loose him. lit.

loosed to-be he him-by ;
s) kiahana adittikitta-hii-ka-hii, be it known ;
h
) da-ijumujuda-ka-hiia-hu. ( I ) publickly.
§ 25. -Ni adds to the meaning of the word the principle of "something
that really is or shall be".
a
) to-moroa lo-mairikoto-sia-no m-aici-n goba Jesus ni. but the disciples
knew not that it was Jesus, to-moroa n-aici-n kona ]ew-ni, but when they
knew that he was a Jew.
S. uses ne in the same manner : S. Petvus Engel baha lihi ne ! it is his
(Peter's) angel ! ka-pparka-ti lihi ne, no doubt this man is a murderer, iribe
ti dia mutti lui ne, ( h e i s u n c l e a n ) ! ) , luilikewai ne ! ( i t i s h e !) ;
b
) ho-bokota-li i, isa-ni h-ausi-n l-abu, take him, and led him away
safely, lit. ye-take him, good-m ye-going him-with, akonnabo-ni abu
h-akonnabo [a bavin, by hearing ye shall hear, naii o-mun l-ajia-ga lo-
mairikota-ni abu, and he said unto them in his doctrine, kena n-amunaigata-
ni abu na-koiokota goba i, and (they) sent him away shamefully handled,
toraha to-makwa d-ikita goba d-iloni-ni warea, all these things have I kept
from my youth up, d-aimaha [a koto ororo loko o-konaria toho-ni warca ;
loko o-loa a-koborokwatoa-n wakaia-hu o-konomun l-iloni-ni warea o-dotna.
I will not again curse the ground any more for man's sake ; for the
imagination of man's heart is evil from his youth ;
c
) Wacinaci lo-ma-ni o-doma, for God was with him. d-aiita ama
d-onyi-ni wa (§ 120s) 6)), I am resolved what to do, m-ansi ir-a liraha
w-adaie-ni wa, we will not have this man to reign over us. naii akonnabo-n
kona kokke-ni o-konomun, when they had heard that he was alive, kena
m-ikita-n-ci hu m-ikita-ni ma Daii bajia, and he that despiseth you
despiseth me ;
d
) With an end-point pronoun :
b-ansi [a tu-muni bu ; b-adaiakiti [a n : isa [a b-ikita-ni n, wilt thou love
her, comfort her, honour, and keep her. m-aici-n w-a alo area-tu-ni n. n-a
kiana oonaba-n, and they answered, that they could not tell whence it was,
lit. not-knowing we-do where-from-thing-m it, they-did then answering,
b-ansi-ka w-ausi-n erigi-ni n ? wilt thou then that we go and gather them
up ? kena h-akera ibiti-ni n, and bind them [in bundles] to burn them,
na-makwa loko-no andi-ci adeki-ni n, and all the people that came together
to that sight ;
°) tanahu maribe-ni hu, now ye are clean, m-amaro-ni bu, be not afraid.
§ 26. -In adds to the meaning of the word the principle of "being
continually present".
ika tu l-aradi-n ajia-n, loko-no akonnabo-in, now when he had ended all
his sayings in the audience of the people, liraha Id koto a-bolliti-ci goba
a-kwaiabo-in ? is not this he that sat and begged 1 t-aucigwa goba ka-sa-in
Sa-tu Ialoko abu, she was found with child of the Holy Ghost, lihi ki k-iwi-
ka yuho-in, [he that abideth in me, and I in him,] the same bringeth forth
78 -N FORMS § 27
much fruit, ho-makwa h-afuji-ci isoko-in, lihi ifi-li fa, for he that is least
among you all, the same shall be great, n-auciga l-isanci aboa-ci goba isa-in,
(they) found the servant whole that had been sick, na-makwa n-aici-n
Greek-in l-ici o-doma, for they knew all that his father was a Greek (comp.
to-moroa l-ici Greek wadili goba, but his father was a Greek (man)).
§ 27. -N adds to the meaning of the word the principle of "duration,
vagueness in respect to time".
See examples in § 5, and the following :
l-idehada-ga kiana ajinamu-n, akona~n, temple o-lokomun a-kodo-n-wa
na-ma ; akona-n, a-dehada-n, a-praisedi-n Wacinaci bajia, and he leaping
up stood, and walked, and entered with them into the temple, walking,
and leaping, and praising God ; kena na-iinata goba a-kurradi-n marisi,
and (they) began to pluck the ears of corn, kena t-akenakwa goba ikita-n
ie, and she arose, and ministered unto them.
In these sentences all the -n forms have no pronominal prefix ; the same
may be the case with the -ni forms (§ 25 d >). On the other hand a
pronominal prefix is applied in : d-ansi-ka b-isiki-n da-mun tanahu kibi
John Baptist isi ifiro-tu karubo o-loko, I will that thou give me by and by
in a charger the head of John the Baptist, —• because here the person con-
nected with the secondary action-word is not the same as the person
connected with the primary action-word.
In general a -ni form expresses the sharp, the pithy, an -n form more the
indefinite, the vague. See also §§ 32, 33.
There is some relationship between the -ci (-tu), the -ni, the -n and the
-in forms ; if it is not absolutely indicated which of these forms has to be
used, sometimes one and sometimes the other is met with, e.g. Jesus aici-ci
na-loa o-konomun ajia goba na-mun, and Jesus knew their thoughts, and
said unto them, to-moroa ika tu Jesus aici-ni n, yu warea ki l-ausa goba, but
when Jesus knew it, he withdrew himself from thence, ika tu Jesus aici-n
l-oaiya lo-lok-oa lo-mairikoto-sia-no a-ononoda-n to-konomun, when Jesus
knew in himself that his disciples murmured at it, [he said] ; yumuni ki
l-auciga abar-li, Eneas ci iri, kabuin-timen wiwa-ci goba lo-torodo-kwona-
hu ajeago, aboa-ci goba bele-n, and there he found a certain man named
>Eneas, which had kept his bed (on) eight years, and was sick of the
palsy, biam-loko wiwa-n bena i, and when he was full forty years old [it
came in his heart to visit his brethren], ika tu goba abar-mairia-kutihi
wiwa-in Tiberius Cesar adaia-he-n, now in the fifteenth year of the reign
of Tiberius Caesar, Adaie-li isa-tu wiwa-in o-konomun d-ahaka-n bia, [he
has sent me] to preach the acceptable^year of the Lord.
In the vowel preceding the -n, the i, o or a principle finds expression ;
if that vowel is an i, then it is often uncertain, whether an -in or an -n
form is meant. Oa, preceding -n, expresses a combination of the oa and the
a principles. The oa principle alone, is expressed by substituting o-n-wa
for i-n (i group) or for o-n (o group), e.g. to-moroa kasakabo anda fa-te,
ika tu fa aiika-ci onnako-n-wa n-aurea, but the days will come, when the
§ 27 _N FORMS 79
bridegroom shall be taken away from them, biama goba kiana n-akosi
a-torodo-n-wa, and the eyes of them both were opened (comp. Sabbath
kasakabo bavin ika ki Jesus a-murreta goba ovoroli a-torodo-n l-akosi, and
it was the sabbath day when Jesus made the clay, and opened his eyes).
These forms may be considered as -n forms : a-torodo-n and onnako-n
(•— the latter parallel to onnaki-n, and only used when -wa is suffixed —)
with a suffix -wa having the meaning of "in itself", etc. (see § 120&)).
The frequently used -n-ci (-n-tn) forms all indicate something including
the principle of duration, vagueness in respect to time, together with the
-ci (-tu) principle ; they are also used if there is an element of futurity
in the action, the same as with the ia forms of § 5. Examples :
Adaie-li, d-ausia banyia to-bora, da-ci d-akarate-n-ci, Lord, suffer me
first to go and bury my father (comp. akarati-ci b-ire-ci, them which have
buried thy husband), n-aiitc bavin ma-maicikolo-n-wa-ci naii m-aici-n-ci
bajia, (they) perceived that they were unlearned and ignorant men, wakaia
m-onyi-n-ci-n ka i, if he were not a malefactor.
It is a matter of course that -n-ci (~n-tv) forms especially occur with
such like negations.
Connected with these forms are the -na-ci (-na-tu) forms (§ 79 b ) ; with
both there is a disposition to substitute an e for the vowel a or i preceding
the -n.
The -ni, -ci, -tu, -sia, -hu etc. forms can also take the suffix -n.
G. wa-suko-sa-kona-ci, the priest (our baptizer, lit. we-wash-result-
instrumental, § 120a> 2> -agent).
CHAPTER IV
AUXILIARY VERB a
§ 28. A expresses : the aspect of the world in its continual change

(§2). It is the "Zeitwort" of the Arawak language, and is used with
pronominal prefixes as a verb "to do", "to be" (not as a copula "to be",
this does not exist in Arawak). In a separate word the doing or the being
may be paraphrased.
a
) Indicative mood, Present tense : d-a, b-a, l~a, t-a, w-a, h-a, n-a ;
Past ,, the same, followed by goba ;
Future ,, da fa, bo fa, lo fa, tu fa, wa fa,
ho fa, na fa ;
Potential ,, Present ,, the same as Ind. m., Pr. t., followed
by ma.
Examples :
bu-fitikida-te l-aurea, d-a bu-mun, I charge thee, come out of him, isa
b-a te andi-n, thou hast well done that thou art come, toho jia l-a Adaie-li
da-mun, thus hath the Lord dealt with me, ki-jia n-a kiana, which also they
did, murriga-ci jia bo fa koto, [when thou prayest] thou shalt not be as
the hypocrites are, alika wa fa naraha ? what shall we do to these men ?
alika lo fa-te naha kabuea-ari-no o-mun ? what will he do unto those
husbandmen ? to-moroa tanahu akona kwa da fa, nevertheless I must walk
to day, kalime-hi fa ! let there be light ! d-a ma koro, Adaie-li ! not so,
Lord ! (Acts X, 14, XI. 8), alika l-a ma kiana Satan a-boredwa l-oaiya ?
how can Satan cast out Satan ?
b
) This auxiliary verb a is often used, when, in describing an action,
it is meant to place in relief that an action is taking place, more than the
character of the action.
Examples : Usual form : Acts IX, 40, and she opened her eyes, to-tovoda
kiana t-akosi-wa, lit. she-open -a then her-eyes-own. Form in which the
doing is placed in relief : J.. IX, 26, how opened he thine eyes ? alika l-a
a-torodo-n b-akosi ? lit. how he-a opening thine-eyes ? (comp. English
how did he open thine eyes ?).
Further examples :
to-moroa d-ansi-sia-no d-a a-sa-ni hu, but I have called you friends,
kena toho jia bo fa a-murreti-ni n, and this is the fashion which thou shalt
make it of, toho jia tu fa h-ikalime a-kalimeto-n-wa loko-no o-makana,
n-adeki-n bia sa-tu h-imikebo-sia, let your light so shine before men. that
they may see your good works, ki jia t-a aiomun iibido~n-wa, ororo bajia,
§ 28 A WITH PRONOMINAL PREFIX, ETC. 81
thus the heavens and the earth were finished, alika t-a b-akosi a-totodo-n-
wa ? how were thine eyes opened ? ama-hu h-a k-ikisi-n Christ o-konomun ?
what think ye of Christ ? kenbena manswa-ki n-a goba nokonni-n, and
they were exceeding sorrowful;
c
) The auxiliary verb a is also used in association with an Infinitive
with the prefix m(a)-, e.g. Mt. XXIV, 2, m-adeki-n h-a toraha to-
makwa ? see ye not all these things ? lit. m- (hesitating, reluctant, becomes
in this place a negation) seeing ye-do this its-all.
Further examples :
wa-siki [a ? ma-siki-n wa fa botta ? shall we give, or shall we not give ?
m-onyi-n b-a ka-cikibe, thou shalt not steal (commit theft), bawhu-yuho
muni-ro m-ausi-n b-a-li, bawhu-yuho kono-no o-mun, m-ahaka-n b-a-li,
neither go into the town, nor tell it to any in the town, da-tu, m-amoto-n-wa
b-a, daughter, be of good comfort, to-moroa yara anakabo-tu ada iwi
o-konomun, M-iki-ni h-a-li kia, m~ibibidi-n h-a-li bajia kia, ma-odo-ni
h-a-n bia, l-a Wacinaci ajia-n, but of the fruit of the tree which is in the
midst of the garden, God hath said, Ye shall not eat of it, neither shall ye
touch it, lest ye die, m-ibibidi-n b-a-te di, touch me not, b-ikisi-ka ma-
kwaiabo-n-wa d-a ma Da-ci, thinkest thou that I cannot now pray to my
Father, ma-bokoto-n h-a goba di, and ye laid no hold on me.
d
) If it is not intended to negative the single fact, but to negative
privatively, then the prefix m(a)- is incorporated into the root of the word
and prefixes may be applied in the usual way.
Examples :
a-maribendi-, to cleanse (from iribe, uncleanness), a-maiero, to be free,
a-maierodo-, to make free (from aiero, to be in bondage, to be a slave),
imikiduadi- to disbelieve (ikiduadi-, to believe), n-imekida goba i, they
stripped him (eki, clothes), a-masiidikiti-, to (cause to) behead, (isi,
head), Sm. a-mabannadi-, to strip off the leaves (u-banna, leaf),
a-maimadi-, to propitiate (aima, wrath), G. da-mateda-te hime, I clean a
fish (-te, intestines).
e
) A with impersonal prefix k~, appearing in a positive manner.
!) See table, § 5, forms 4 : a group, a group with oa, quality-words I ;
-) ama ibia waii (emphasizing pronoun) ma-koto-n ka yuho-ho-in,
Pharisee-no bajia ; to-moroa bui a-mairikoto-sia-no ma-koto-n ka koro ?
why do we and the Pharisees fast oft, but thy disciples fast not ?
f
) A with impersonal prefix m-, hesitancy.
!) See table, § 5, forms 5 ;
2) m-ikita-n-ci hu m-ikita-ni ma Daii bajia, he that despiseth you
despiseth me (also), ama-koro Wacinaci m-onyi-ni-ma ma, for with God
no thing shall be impossible, ... ahaka-n na-mun, hui m-ajia-n ma-li abaren.
... and commandeth them not to speak at all, Adaie-li Ialoko onnaka goba
Philip l-aurea, eunuch m-adeki-n ma goba kiana ba i, the Spirit of the Lord
caught away Philip, that the eunuch saw him no more ;
(N.B. This would seem to be a double negative : in reality, however, it
Verhandel. Afd. Letterkunde (Nieuwe Reeks) DI. XXVIII. B6
82 KA AS A DEFINITION OF TIME, ETC., A-SIA §§ 29, 30
expresses a continual state of doubt; the same in §§ 18 b ) D n ) , 29 b ) 2>, 30;

comp. van Ginneken, 64, 199).
§ 29. a ) Forms with ka as a definition of time :
ma-koto-ni abu Adaie-li n-ikita-n ka, Sa-tu Ialoko ajia-ga na-mun, as
they ministered to the Lord, and fasted, the Holy Ghost said (to them),
kena ama a-dokota-hu fa-te kia andi-n ka ? and what sign will there be
when these things shall come to pass ? h-onnaka ho-mun-wa isauka iibido-
tu ho-bora mun ororo a-murreto-n-wa ka warea, inherit the kingdom
prepared for you from the foundation of the world, passover ka, at the
passover, a-kota-he ka, at supper time, kia-n bena Jew-no ifirokoro ka goba,
after this there was a feast of the Jews, hui ausa-i-li toho ifirokoro ka ibid,
go ye up unto this feast, kena amisia ka fa, aboa-hu ka fa, adedisaro fa
alomun jiaro, and there shall be famines, and pestilences, and earthquakes,
in divers places, tanahu abar-timen kaci ka-n, bari-ga ma-sa-tu n-a-ni goba
a-sa-ni n, and this is the sixth month with her, who was called barren.
b
) Forms with ka as a condition (circumstance) followed by a form with
ma or koma, indicating what will happen if that condition is fulfilled.
1) d-ahaka-n ka ho-mun, h-ikiduada ma koro : Daii bajia adagato-n ka
hu, h-oonaba koma koro di, h-ausikita ma koro bajia di, if I tell you, ye
will not believe : And if I also ask you, ye will not answer me, nor let me
go, h-aici-n ka toho, alikibi ma hu h-onyi faroka n, if ye know these things,
happy are ye if ye do them, to-moroa t-ikaba kotfa-ni-ka pawmu o-mun,
ama abu t-ikabatoa ma ? but if the salt have lost his savour, wherewith shall
it be salted ? fo-moroa h-aici-n ka ma toho ki ajia-hu o-konomun ... ;
m-aboadikiti-n h-a ma ma-wakaia-ci-no, but if ye had known what this
meaneth ... ye would not have condemned the guiltless, na-sa-n ka goba
k-abue-l-ci Beelzebub ma-in, aloman sabu kiana ki-jia na fa a-sa-n l-isikwa
o-kono-no, if they have called the master of the house Beelzebub, how much
more shall they call them of his household ? n-akudi-n ka goba ma di,
n-akuda ma bajia hu ; n-ikita-n ka goba ma d-ajia-n, n-ikita koma bajia
h-ajia-n, if they have persecuted me, they will also persecute you ; if they
have kept my saying, they will keep your's also ;
2
) isa goba ma lihi-ki loko o-mun, ma-raia-n ka goba ma i, good were
it for that man if he had never been born ;
c
) i-ka, see § 55.
d
) isaigati-, to please ; isa, good.
e) i) k-amunaiga-hu, tribulation, k-amunaiga-ni, affliction, k-amunaiga-
ci-no, the poor ; amuna : m humble ? comp. § 71 i>) r«) (A.M. § 182, 134A) ;
2
) kena n-amunaigata-ni abu na-koiokota goba i, and (they) sent him
away shamefully, l-amunaigatoa-n, his humiliation, h-amunaigato~n-wa bia,
to be (ye) afflicted ;
3) G. minka-ko, minto-ko, it is very (deep, difficult, etc.).
§ 30. Asia.
l-isanci ki adaie-n anda fa-te kasakabo m-oaboddi-n l-a-sia o~loko o-bora,
the lord of that servant will come in a day when he looketh not for him,
§§31—33 A-HU, A-NI, A-N 83
lit. his-servant that lord come will day not-waiting he-a-sia in future
moment, abar virgin hiaro ibid, kia abar-li wadili ikisida-sia ma-ma-kwa\l-a-
sia, to a virgin espoused to a man, lit. which a man reckoned - thing not-
with-yet he-a-sia, tanahu robu-in w-adeka m-adeki-n w-a-sia be ! we have
seen strange things to day, lit. now only we-see not-seeing we-a-sia full,
to-moroa abar-li ajinama hui o-koboroko, lihi-ki m-aici-n h-a-sia, but there
standeth one among you, whom ye know not, ma-koborokwatoa-n h-a-li
alika h-a-sia bia oonaba-n, alika h-a-sia bia ajia-n o-konomun, take ye no
thought how or what thing ye shall answer, or what ye shall say, ma-raia-
tu a-odo-ci-sikwa jia h-a-ni o-doma, loko-no aiadi-ci t-ajeago-ji m-aici-n
m-a-sia o-konomun, for ye are as graves which appear not, and the men
that walk over them are not aware of them, lihi-ki waii icinoci m-akonnaba-
ti-m-a-sia goba, (he) to whom our fathers would not obey.
§ 31. A-hu.
alika-n ma-tata sabu ka ajia-hu, Bu-wakaia a-dokodwa b~aurea, m-a-hu
jiaro ? B-akenakwa, kena b-akona, m-a-hu jiaro botta ? for whether is
easier, to say, Thy sins be forgiven thee ; or to say, Arise, and walk ?
§ 32. A-ni.
a
) Wacinaci a-ni koro bo-koborokwon o-doma, to-moroa loko-no a-ni
robu-in bo-koborokwa, for thou savourest not the things that be of God,
but the things that be of men, bawhu sibo mun Solomon-a-ni n-a-sia a-sa-n,
in the porch that is called Solomon's, kena da-korati [a koro to-makwa
kokki~tu toho-ni warea, toho jia d-a-ni-n jin, neither ... will I again smite
any more every thing living, as I have done, hiaro aiita m-aiakato-n-wa
t-a-ni wa, to-korogoso-n abu t-anda kiana, and when the woman saw that
she was not hid, she came trembling ;
b
) Adaie-li, l-a-ni ka David a-sa-n i, alika l-a kiana l-aiici-n lihi-ki ? if
David then call him Lord, how is he his son ? a-kwaiabo-n-wa, t-a-ni ka
ma, c-ikisi ausi-n l-aurea, and prayed that, if it were possible, the hour
might pass from him, kia abu na-murrida fa l-onnawa-sia-no, n-a-ni ka ma,
insomuch that, if it were possible, they shall deceive the very elect ;
c
) lihi Wacinaci o-rea m-a-ni-n ka, ama-koro l-onyi Aroma, if this man
were not of God, he could do nothing, m-a-ni b-a, w-a lo-mun, and we
forbad him, lit. not-do-fact thou-do, we-did (said) him-to, m-a-ni h-a-li
ajia-n, begin not to say, Wacinaci a-maribendi-sia, ma-mariben-tu m-a-ni
b-a-li a-sa-n, what God hath cleansed, that call not thou common, ika tu
loko-no m-ansi m-a-ni hu ... ika tu n-imirita-ni hu, when men shall hate
you ... and shall reproach you.
§ 33. A-n.
ororo o-kona-tu o-konomun d-ahaka a-n-ka ho-mun. if I have told you
earthly things, [and ye believe not, etc.], ho-bollita yaha. ausa d-a-n ka
yakitaha mun i-ro da-kwaiabo-n-wa bia, sit ye here, while I go and pray
yonder, na-cikibe-sia goba i adunka w-a-n ka. (they) stole him away while
we slept, a-kota n-a-n ka. and as they did eat [he said], ajia kiva l-a-n ka.
h-adeka and while he yet spake, lo m-andi-n d-a-n ka goba ma.
84 KA-IN, MA-IN, MO-TU §§34—36
m-ajia-n d-a-n ka goba na-tnun, wakaia-hu kowa koma na~munr if I had

not come and spoken unto them, they had not had sin, ika tu goba ...
Pontius Pilate adaia-hu m'a-n Judea ororo ajeago, now (it came to pass)
... Pontius Pilate being governor of Judasa, kenbena, Apollos Corinth mun
m-a-n ka, and it came to pass, that, while Apollos was at Corinth, kena
n-anda goba a~baptize()dikito-n-wa. John ma~siko~n-wa kwa m-a-n-ka
siba o4oko o-doma, and they came, and were baptized. For John was not
yet cast into prison, tora-jia ma-n t-a-n ka, d-ahaka goba ma ho-mun, if it
were not so, I would have told you.
§34. Ka-in.
saka goba n, ma-iyuyu-ka-in tu-muni o-doma, it withered away, because
it lacked moisture, a-boredi-n biama mite, kia abar farthing, isogo-tu ka-in
plata, and she threw in two mites, which make a farthing (isogo-tu, small,
plata, money), abar-dakabo ibi-ro ka-in kodibiyu a-iyugara-wa koro biama
isogo-tu ka-in plata iauna ? are not five sparrows sold for two farthings ?
biam-timen, yuho-ro koro himi ka-in bajia, n-a goba ajia-n, and they said,
Seven, and a few little fishes, aba mihu ka-in bajia to-ma goba, and there
were also with him other little ships.
Note the diminutive effect of ka-in in the last examples. Something of
the same character might be seen in oni~ka-in, river (oni, onyi, water,
§ 125 a >), and in the following examples : kenbena l-ausa goba taha sabu
ka-in, and he went a little farther, m-ibena ka-ini ma-in t-adiki, but not
long after [a tempest arose], lo-koto-n bena tata ka-ini ka lo-kona, and
when he had received meat, he was strengthened ; S. elonti-kan, a little
child, bahu-kan, the tabernacle, shrine, u-hurrura-kan, a field.
§35. M-a-in.
a
) na-ma-ni ma-in aiika-ci, mamari koma ma-koto-n n-a-n, as long as
they have the bridegroom with them, they cannot fast, na-herakida goba
yuho-li loko-no l-amun, omuni ka-ini ma-in bara o-rea, much people
gathered unto him : and he was nigh unto the sea ;
b
) After a quotation of something spoken long ago.
h-akonnaba goba n-ajia-n, B-ansi fa bu-ioci, m-ansi b-a-li k-aiima-ci
bu-mun ; main, ye have heard that it hath been said, Thou shalt love thy
neighbour, and hate thine enemy, Adam main a-sa-n na-iri. and called their
name Adam, a-herakida n~a-n ka, n-adagata kiana i. Adaie-li tanahu b-isiki
fa Israel o-mun n-isauka ba ? main, when they therefore were come
together, they asked of him, saying, Lord, wilt thou at this time restore
again the kingdom to Israel ?
§ 36. Mo-tu, after a quotation of something written long ago; o,
indicating space ?
kenbena na-sika goba l-isi amun ajia-hu lo-konomun-tu. LIHI JESUS
JEW-NO ADAIE-N-WABU, mo-tu a-burita-sia. and (they) set up over
his head his accusation written, This is Jesus the king of the Jews, da-sikwa
a-kwaiabo-hu isikwa, mo-tu a-burito-n-wa. it is written, My house is the
house of prayer (L. XIX, 46), kena aba a-burita-sia, N-adeki fa na-ciadi-
§§ 3 7 — 3 9 -N KONA, WHEN, -N-BENA, AFTER, BIA, TO BE (FUTURE) 85
sia ibici; mo-tu ajia-hu, and again another scripture saith, They shall look
on him whom they pierced, Jesus oonaba goba n\ajia-n, To-buritwa koto
hui misi-tu ahaka-hu o-loko, Wacinaci jia mu-ci hui; d-a goba ajia-n ;
mo-tu koro ? Jesus answered them, Is it not written in your law, I said, Ye
are gods ?
§ 37. -N kona, when ; ko, the thing in question, na, continuation.
n-adeki-n kona, n-adeka siba auribisa-sia ibin, and when they looked,
they saw that the stone was rolled away, n-aucigi-n kona i, n-ajia-ga
lo-mun, and when they had found him, they said unto him, naii akonnabo-n
kona kokke-ni o-konomun, t-adeki-n bajia i o-konomun, m-ikiduadi-n n-a
goba n, and they, when they had heard that he was alive, and had been
seen of her, believed not.
§ 38. -N bena, after ; be, full, fulfilled, na continuation.
n-adeki~n bena, n-aicikita ajia-hu l-ajia-sia na-mun korilia-ci ki
o-konomun, and when they had seen it, they made known abroad the saying
which was told them concerning the child, n-akoio-n-wa bena, and when
they were departed [the angel appeareth], to-moroa c-imeodo-n bena t-isa
wa, ma-kobotokwon t-a kati-hi, but as soon as she is delivered of the child,
she remembereth no more the anguish, toho jia l-a-n bena ajia-n, lo-koida
goba onabo ajeago, when he had thus spoken, he spat on the ground, biam-
loko wiwa-n bena i, and when he was full forty years old [it came upon his
heart to visit his brethren], toho-n bena da-sa [a koro hu da-sanonoci,
henceforth I call you not servants.
§39. Bia (after ama: ibia, § 139 a>) adds to the meaning of the
preceding word (object-word, verbal noun) the principle of something that
will be or will happen in the near future ; b, appearance, i, tension, (is
relaxed into) a, time-reality.
aiomun kibilokoukili omuni fa kalime-be-tu, araga-koto-tu bia origa-hu
o-rea kasakabo ; kia a-dokotoia, c-ikisi bia, kasakabo bia wiwa bia bajia,
let there be lights in the firmament of the heaven to divide the day from
the night; and let them be for signs, and for seasons, and for days, and
years, c-ibikidwa kiana ifiro-tu ada bia, and (it) waxed a great tree,
ibi-kibi b-isifuda()kota di Christian bia di, almost thou persuadest me
to be a Christian, toho ki h-onyi-sia bia bavi-n, to-bova-tu ma-iibi-n h-a-n
bia bajia, these ought ye to have done, and not to leave the other undone,
kena kia l-aduva, Adaie-li Wacinaci onnaki-sia loko o-rea, hiaro bia
lo-murreta n, and the rib, which the Lord God had taken from man, made
he a woman, l-amuni-sia bia, his inheritance, kenbena na-murreta goba
ajia-hu Jesus na-bokoto-n bia ka-ieniko-hu abu na-forri-n bia i, and (they)
consulted that they might take Jesus by subtilty, and kill him, kenbena loko
Aiici a-sikoa a-burrida-tu o-kona l-isiko-n-wa bia, and the Son of man is
betrayed to be crucified ;
S. hama-hii h-ani-ssia-bia-pa, [take heed] what ye intend to do, abba
Phoenicia muniru akunnu-ssia-bia-pa meju, [finding] a ship sailing over
unto Phenicia, jumiin-tu-pa ahaka-hii-n bu-miin b-ani-ssia-bia-pa
86 O-DOMA, CAUSE (PAST), (-A)-I §§40,41
u-kunnamiin, (that place-future) it shall be told thee what thou must do,
dai da-waja a-dukuttu-n da\ppa-i hallika-kebe-ni-bia-pa (§§ 139 e ) . 58 e))
lu-julattii-n l-ansi~wa dai in u-kunnaria, for I will s h e w him h o w great
t h i n g s h e m u s t suffer for m y n a m e ' s s a k e .
Biaki, in t h e following s e n t e n c e s , = bia, let it b e , ki, this ! ( § 4 8 ) ( ? )
S. ni mbu kurru iisseika-kuba biaki-ka-n diarru\je jumiin-kunna-na
palettiju Wa-miin, and the barbarous people shewed us no little kindness,
lit. a little only not kind-were biaki-ka-n such they that-place-persons
barbarianju/ius biaki-ka\kuba Paulus u-miin, Julius courteously entreated
Paul.
§ 40. O-doma adds to the meaning of the preceding clause, word or
particle, the principle of reason or cause ; do, cause, origin, see § 40.
to-moroa t-a()alikibitoa hui akosi-hi, t-adeki-n o-doma, but blessed are
your eyes, for they see, to-bolisi-n o-doma bu, to-bolisi kia ki b-akoio fa ba,
for dust thou art, and unto dust shalt thou return, na-makwa kokki-ci
o-iyunatu-n o-doma n, because she was the mother of all living, h-ausa
yaha rea ; ma-odo-n t-a-n ilontu o-doma, give place : for the maid is not
dead, alika-i koto aunaka-n o-doma u, [we stand here] because no man
hath hired us, Noah akodwa kiana ... ark o-lokomun ; oniabu ifiroto-n-wa
bia-n o-doma, and Noah went in ... into the ark, because of the waters of
the flood, Lydda omuni-n Joppa o-rea o-doma, and forasmuch as Lydda
was nigh to Joppa, lihi wadili isa-ni o-doma, for he was a good man,
da-uaiya da-doma wa koro d-ajia-n o-doma, for I have not spoken of
myself, ama-A:oro d-onyi koma da-uaiya da-doma wa, I can of mine own
self do nothing, na-makwa n-ikiduadi-n bia lo-doma, that all men through
him might believe, h-oaiya ho-doma wa koro h-ajia-ga, for it is not ye that
speak (Mt. X, 20), S. ka-duma-ttu lui iiiissadiikittoa hidda-ba, [examined]
by what means he is made whole.
§41. In the following forms an i is added to a, presumably as an
intensifying suffix. Sm. says of this : "Wenn es sich auf eine vorhergehende
Rede bezieht, so ist in dieser Form gewohnlich dass man es nicht durch
n sondern i ausdriickt, z.B. dapai ich will, werde es thun oder sagen ; bupai
du sollst es, etc. ; lupai er wird, oder soil es, etc."
da fa-i, maribe-n bu, I will : be thou clean, da fa-i, l-a kiana, and he
promised, lit. I will, he did (said) then, yaha kwa b-a-i wa-ma, abide with
us (L. XXIV, 29), ki jiari ki. (§ 140) l-a-i l-ibiamti-ci bajia. likewise (did)
the second also (Mt. XXII, 26), ki jiari ki l-a goba-i ba, and (he) did
likewise (Mt. XX, 5), bui imigodo-n goba ororo ajeago mun di jin, ki
jiari ki d-a goba-i Daii imigodo-n ba ie ororo ajeago mun, as thou hast sent
me into the world, even so have I also sent them into the world, ki jiari ki
ho fa-i hui ba, so likewise (do) ye (Mt. XXIV, 33), ki jiari ki lo fa-i loko
Aiici onnakido-n-wa ba, even so must the Son of man be lifted up (J. Ill,
14), h-ikiduadi-sia jiari ki tu fa-i ho-mun, according to your faith be it
unto you, ki jiari ki l-a-i himi bajia aloman n-ansi-n, and likewise (he
distributed) of the fishes as much as they would, ki jiari ki n-a ma-i priest-
§ 42 L-A AJIA-N, SAITH HE, ETC. 87
no afudyi, as also the high priest doth bear me witness, Adaie-li, ha-jia't-a-i
toho wiwa, Lord, let it alone this year also ; S. ikka na-maqua — wa\ppa-i
— man, (then they all — we shall do — it was said), ika k-abbukii-n
hu\ppa-i iissa-tti iijahii ho-monn-ua-wa, and ye shall receive the gift of the
Holy Ghost.
§ 42. When in the narration a person is quoted as speaking, then the
quotation is always followed by the verb a, to do, with a pronominal prefix
indicating the person whose words are quoted, and often ajia-n, speaking,
or such like. The same process is followed when two or more quotations
are enclosed in each other.
Centurion oonaba goba n, ajia-n ... Arena liraha o-mun B-osa, d-a ajia-n,
l-ausa kiana ; aba-li o-mun ba, Ma~hara b-a-te, d-a, l-anda-te kiana ; da-
sanci o-mun, Toho b-onyi, d-a; l-onyi-ka kiana n ; l-a, the centurion
answered and said ... and I say to this man, Go, and he goeth ; and to
another; Come, and he cometh ; and to my servant, Do this, and he doeth
it (Mt. VIII, 8, 9), ika ki Adaie-li-wabu ajia fa l-iisa mairia-ci-no o-mun,
Ma-hara h-a-te ..., lo fa, then shall the King say unto them on his right
hand, Come ... , Peter bui, d-a ajia-n bu-mun bajia, and I say also unto
thee. That thou art Peter, daii anda fa d-isadi-n bia i ; l-a Jesus ajia-n lo-
mun, and Jesus saith unto him, I will come and heal him, hiaro o-mun kiana
hori ajia-ga, Ho-odo fa koro kidua-ni-n ; .... t-a tu-mun, and the serpent
said unto the woman. Ye shall not surely die : ... , alo mun Christ ka-raie-n
bia ? l-a goba adagato-n ie, he demanded of them where Christ should be
born ;
S. Acts XVIII, 13, n-a ihittara-n i, they did accusing him, Acts VI, 14,
n-a mullika-hil abbu Stephanus amiin, they-did falsehood with Stephen
concerning, Acts IV, 20, n-a Petrus Johannes mu-tti na-miin, they-did
Peter John with-person them-to.
With the cautious m-a (comp. ma-in, § 35, perhaps also : S. ka-maijana,
to be manifest, a-maijanata, a-maijanattoa, to preach, to teach, to tell, to
make known) :
ki-o-doma Jesus a-mairikoto-sia l-ansi-sia, Adaie-li lihi, m-a ajia-n Peter
o-mun, therefore that disciple whom Jesus loved saith unto Peter, It is the
Lord, yuho-li loko-no akonnabo-ci toraha ajia-hu, Kidua-n liraha Prophet
ki; m-a goba kiana ajia-n, many of the people therefore, when they heard
this saying, said, Of a truth this is the prophet ;
S. Acts III, 23, l-a Moses — m-a Petrus, Acts VIII, 33, ma-ru Esaias,
Acts XIII, 47, mo-rubu n-a Paulus Barabas mu-tti, discreetly-only they-
did P. B. with-person, Acts XV, 11, mo-rubu l-a Petrus (V, 9 l-a Petrus).
G. mow, mora, think, suppose, see §§ 215 (23. 35, 39), 219 (26),
221 (16).
Dialogue :
Adaia-hu oonaba goba n ajia-n na-mun, Alika-i h-ansi-ka da-dokodo-n
bia ho-mun naha biama-no o-rea ? l-a. Barabbas, n-a goba ajia-n, the
88 DIRECT AND INDIRECT SPEECH § -}3
governor answered and said unto them, Whether of the twain will ye that
I release unto you ? They said, Barabbas.
G. I ask A.: "did you go there this morning ?" he answers : "yes" ;
then I ask B. : "is it really so" ? B. answers : Z-a-sz (§ 179 c )) or l-a-diaru,
surely, or lu-mura-diaro (§ 140 c >), perhaps (if A. were a woman: tu-
mura-diaro or t-a-diaro-ka, perhaps).
§ 43. Often English indirect speech is converted into Arawak direct
speech (especially in S.'s texts).
Mt. II, 7, Then Herod, when he had privily called the wise men, enquired
of them diligently what time the star appeared, ika ki Herod asimaka goba
ka-ieniko-be~ci aiakatwa o~loko, alika wiwa ka-raia goba ? l-a goba
adagato-n manswan ie, lit. occurred ! Herod called wise-men hidden in,
"when star appeared ?" he-did asking diligently them, Acts XXVII, 30,
under colour as though they would have cast anchors out of the foreship,
t-isiri warea wa~toboda-te anchor, n-a murriga-hu abu, lit. its-nose from
we-cast anchor, they-did lie with ;
S. Acts XXIV, 23, and he commanded a centurion to keep Paul, ikka
l-issika Capitain, u-mun hi~ddia-mu-ttu adia-hii : b~ikittakutta-li-te\i Paulas,
lit. occurred he-put captain, to thus word : thou-cause to keep -him Paul.
CHAPTER V
INTENSIVES, CONJUNCTIONS, ETC.
§ 44. The emphasizing pronouns consist of a pronominal prefix with an

emphasizing particle.
a) -i, -ii.
I da-ii, II bu-i, III m., f. do not exist in this series ; in their stead the
pronouns of series b ) are used ; I pi. wa-ii, II pi. hu-i, III pi. na-ii;
S. I da-i, II bu-i. III m. lu-i, III f. no examples have been met with ; I pi.
wa-i, II pi. hu-i. III pi. na-i;
b
) -h- with vowel ; chiefly used as demonstratives.
Ill m. l-i-hi, III f. t-o-ho. III pi. na-ha ; S. I l l m. U-hi, III f. t-u-hu,
III pi. na-ha ;
c
) -ra-ha, demonstrative, at a definite place (ra, § 104) in space or time.
Ill m. l-i-raha. III f. t-o-raha {t-o-ra, § 104 f ) ) , III pi. na-caha ; S. Ill m.
l-i-raha. III f. t-u-raha, III pi. na-rraha.
G. lihi, toho, naha, indicate : near ;
liraha, toraha, naraha, indicate : somewhat further off ;
(likitaha ?), tokotaha, nai, indicate : still further off. not in the same
space.
Examples a>. *>). c) :
m-aiima-hu da-iiba ho-mun, Daii m-aiima-hu da-sika ho-mun : ororo
a-siki-sia jia mo-tu koro Daii a-sika ho-mun, peace I leave with you, my
peace I give unto you : not as the world giveth, give I unto you ; Lihi
d~Aiici d-ansi-sia, This is my beloved Son, h-adeka lihi loko ! behold the
man ! lihi anda da-mun, (he) came unto me (Acts XXII, 13), lihi o-mun
Paul ajia-ga kiana, then said Paul unto him (Acts XXIII, 3), liraha ajia
goba, this fellow said (Mt. XXVI, 61), liraha, this man (Mt. XIII, 54, 55,
56, J. VI, 52, VII, 15), liraha wadili, liraha loko, the man (Acts XXV, 17,
22), Wacinaci liraha (he is a god, Acts XXVIII, 6), liraha b-aiici, this thy
son (L XV, 30), toho, this (Mt. XXIV, 48), toho ointment, this ointment,
toraha to-makwa, all these things (Mt. XIII, 51, XIX. 20, XXIII, 36).
laloko toraha, it is a spirit (Mt. XIV, 26), Arena Da-ci k-ansi fa i; kena waii
anda fa-te l-amun, ka-sikwa fa lihi o-ma u, and my Father will love him.
and we will come unto him, and make our abode with him, naii b-amuni-
sia-no goba ki, thine they were. Jerusalem mun ka-sikwa goba Jew-no
a-kwaiaboa-ci wadili naii, and there were dwelling at Jerusalem Jews,
devout men (worshipping men they), h-adeka, Galilee warea-ci koro na-
makwa naha ? behold, are not all these which speak Galiaeans ? naha
biama-no o-rea b-onnawa-sia b-aicikita wa-mun. shew whether of these
90 EMPHASIZING PRONOUNS § 44
two thou hast chosen, naraha, these men (Acts IV, 16, V, 38), k~aiima-ci
naraha da-mun, those mine enemies (L. XIX, 27) ;
S. lui — Moses akunnukutta Egypten u-lukku-waria je, he (— Moses)
brought them out (from Egypt), lui Jesus, this Jesus, lu~morrua lihi baddia
a-maraijattoa, (but) he also perished, n-addika baddia lihi uussadukittu~
llia-ti, and beholding (they behold also) the man which was healed;
d) S. -wa-i; see § 121 e).
S. dai\li-wai Adaija-hii ! I am here, Lord, dai\li-wai, I am he ;
e
) S. one of the pronouns enumerated under a ) , b ) , or c ) , with -Are,
-kewai, see § 48 b ) .
f) S. Ill m. -ki-da, f. -ku-da ; m. -ki-da-ha. f. -ku-da-ha ; ki, ku the
person or thing in question, da firmly established. Probably the same
construction in : B. h-adeka, Christ yaha ; h-adeka li-kitaha, lo, here is
Christ; or, lo, he is there. Also : B. a-tukuda, to command, to charge.
s) S. Ill m. (lui)-li-kewai.
Examples*), s) ;
S. Acts VII, 37, 38 lihi-kewai Moses, adia-kuba-li Israeli-nu u-miin
hiddin :, this is that Moses, which said unto the children of Israel, lui-li-
kewai\ba, naha mallukku-nni-aukilli-miin a-huttuda-kebe-mutti Israeli-nu
U'kkurkua annaka- ni-rukku-kuba-H, li-kidaha Jehovah u-ma-tti kuba i adia
l-a-ni-ka Sina hurruru-miini, this is he, that was in the church in the
wilderness with the angel which spake to him in the mount Sina, lit. he-this
also, those wilderness-in assembled Israelites nation in-the-midst-of-being,
he Jehovah with-being he speak he-doing-when Sina mount-at, Acts III, 20,
Lui imekudu-n benna\i Jesus Christus, a-ijumuda-ssia hu-miin utakill lu-
bura-mun, u~bura ba : 21 Lui-likewai a-bukuttu-n lu\ppa kassakku lu-
monn-ua, 20 and he shall send Jesus Christ, which before was preached
unto you, 21 whom the heaven must receive, Acts XI, 12 likida Wadili
iissiqua 'lukku, into the man's house, wahaddia tukuda addiki-ttu
kassakkabbu-hii u-kunna ani~hu-nni~bia~pa\n, and it shall come to pass in
the last days, tukkudaha Prophet David wakilli a-bulliti-ssia, (this prophet
David formerly written-thing), tukkudaha ipirru-kurm ka-raija-ru-pa
Adaija-hii ii-kkassakkabbu~n andi-n u-bura, before that great and notable
day of the Lord come ;
h
) Sm. and Q. give the pronouns da-kia, bo-kkia, li-kia, (II f. is missing
in this series), wa-kia, hu-kia, na-kia. These are probably antiquated forms;
they are not met with in S., B. and G.
Examples : Van Berkel (in his description of the whip-ceremony) bockja
watilly ! lit. thou man ! dackje wathia ! lit. I also (B. bajia). Translation of
Genesis (Moravians, 16) : dai u-jaiiale d-adinamukitta wuraru u-kuna,
kia d-ebettira aditti-koana bia dakia wuhabu badia annaka-ni-ruku-di (B.
da-simara-habo dasika oraro o-kona, ajia-hu aiciki-n bia n Dai o-mun
ororo o-mun bajia), I do set my bow in the cloud, and it shall be for a token
of a covenant between me and the earth. [Likia is also met with in Island-
KaribJ.
§§ 45—47 A HERE ETC., AHA-N(l), TANAHU, DA 91
§ 45. The emphasizing pronouns are composed in a similar way to the

expressions indicating position, direction or time of the type to-loko, in it,
"it-interior place", na-mun, to them, "they-humble place". Parallel to
na-mun, Arawak has yu-mun(i), a place ; here y, here, u space, takes the
place of the pronominal prefix.
In a similar way, parallel to the pronouns treated of in § 44 :
*>) i) yaha, here, to be here (A. M. § 182, 132 C) ; examples, see § 12.
2) taha, far, to be afar off (A. M. § 182, 132 D) ; taha-wai, afar
off, with the intensifying particle -wax, occurring under d ) . Presumably
taha means not exactly "far", but rather another place than the place
indicated by yaha, comp. S. taha-maria — jaha-mavia, § 9 7 f ) . Sm. taha-
kun, there, taha-maria, on the other side ; taha-ssabu-tu, a little beyond
the other side, taha-waria, from there, daha-ru, thereto, kii-ddaha-ru\ka\i.
h e is t h e r e ( c o m p . f ) ) ;
c
) yaraha, t h e s a m e a s yaha, b u t s o m e w h a t f u r t h e r off (?)
yaraha abarAi ilon-ci, t h e r e is a l a d h e r e ( J . V I , 9 ) , bui a-bollita yaraha
ikisidi-n di, [for] sittest thou (here) to judge me (Acts XXIII, 3), yaraha
kwa t-a ma, it would have remained, lit. here yet it-is presumably ;
f
) 1) yakitaha, S. jakketa in the following :
b-osa yaha rea yakitaha mun i-ro, remove hence to yonder place, S.
jakketa malukkuni-aukilli-mun, (yonder) in the wilderness (Acts XIII, 18);
2
) S. hidda, now, then ; Sm. it is also often used without especial
meaning.
S. ni-kebe-n t-a attikida Petrus u-kutti-miin, tu-huda hidda, then fell she
down straightway at his feet, and yielded up the ghost, lit. immediately
she-did fall Petrus feet-at, she-die hidda, bakkiillama hidda-n u-durha, for
it was now eventide, ikka hidda\ba, (and also) [he has written], lit.
occurred hidda again, ikka l-adia-ka hidda\ba, (and he said also).
§46. Parallel to the forms treated of in §§44, 4 5 b ) , aha with
pronominal prefix ; we may also consider this as a durative (§ 3) of the
auxiliary verb a. The only examples of these forms, that have been found
in the texts are : ibikido-lia b-aha-ni ka, bu-idwa b-uaiya, when thou wast
young, thou girdest thyself (comp. yaha-ni ka bu, if thou hadst been here,
and § 32), fig ada abomun b-aha-n ka, Daii adeka bu, when thou wast under
the fig tree, I saw thee, bo-kobovokwa, kokke kwa b-aha-n ka goba. isa-be-
tu amateli b-auciga bu-mun wa, remember that thou in thy lifetime receivedst
thy good things.
§ 47. S. dannuhu, B. tanahu, now, to day, this day, tanahu warea, from
henceforth. Presumably da, ta emphasizes, as in §§44. 4 5 ; ana, comp.
ana-ka (-ku), the midst, § 79 <i).
§ 47 A. Da, emphasis ?
isa ma koto 'da di bu-sa-ni bia di b-aiici bia, ( I ) a m n o m o r e w o r t h y to
be called thy son, kia-n bena n-onyi koma koto 'da hu, [them that] after
that have no more that they can do, kia abu da-koto fa koro da toho-ni
bena, I will not any more eat thereof, l-oonaba-n o-doma na-bokwa fa, ma-
92 KI, AND OTHER INTENSIVES ; WORDS CONTAINING IKI § 48
iau-kwa n-a kiana 'da, and they marvelled at his answer, and held their
peace.
§ 48. a ) Ki, "the person or thing in question !"; k, appearing in a positive
manner, i, principle.
hut ajia-ga, Daii ki, ye say that I am (L. XXII, 70), Hhi ki o-mun da-siki
fa a-kolda-sia, da-koldo-n bena n, he it is, to whom I shall give a sop, when
I have dipped it, toho ki abu Da-ci a-kalimetwa, yuho-n bia k-iwi-ni hu,
herein is my Father glorified, that ye bear much fruit, Daii ki, I am he [that
ye seek], bui ki d~Aiici d-ansi-sia, bui abu ki d-iisaigatwa, thou art my
beloved Son ; in thee I am well pleased, naii-ki ajia-ga, [two men stood by
them] which also said, toraha ki, these things (J. XIV, 25, I, 28, XIX, 24),
Wacinaci ki a-murreti-ci ororo, (that) God that made the world (Acts
XVII, 24), Hhi o-doma ki kokke kwa w-a, for in him we live (Acts XVII,
28), kidua-n liraha Prophet ki, of a truth this is the prophet, liraha ki
Christ, this is the Christ, b~isadi-n d-akosi adeki-n o-doma, b-iibidi-sia ki
na-makwa loko-no isibo o-makana, for mine eyes have seen thy salvation
which thou hast prepared before the face of all people, h-adeka Wacinaci
Lamb, onnaki-ci ki ororo wakaia-hu, behold the Lamb of God, which taketh
away the sin of the world (comp. kenbena Roma-no anda fa-te onnaki-ci
wa-sikwa, and the Romans shall come and take away our place), ka-cikibe-
ci-no bajia, a-burrida-tu o-kona-ci lo-ma, imirita ki goba i, the thieves also,
which were crucified with him, cast the same in his teeth ;
S. ke, the same as B. ki: Matthias ki adittikitta-hii-ka, the lot fell upon
Matthias, W-adaija-hii-n, bui ke Jehovah, Lord, thou art God ;
b
) S. ke-wai, ke with the intensifying particle wa-i (§ 121 e >).
S. Jesus kewai dai, I am Jesus [whom thou persecutes!], kia kewai
kassakkabu-hii, the same day, lui kewai, him [hath God exalted], lihi-
kewai, the same [did God send], Bernau tu-maqua dai ani\bui\ani kewai
badja, all that I have is thine ;
c
) S. -kei-se, intensifying, see § 179 f ) .
d
) !) -ke-n, intensifying.
ababa, yauhahu onnaka i aiomun ke-n-tu ororo ajeago mun, again, the
devil taketh him up into an exceeding high mountain, Arena to-makwa
aiomun-be-ke-n-tu ororo aiomun abomun-tu ha t-itaga goba, and all the
high hills, that were under the whole heaven, were covered ;
2
) Sm. -ke-n, bi-n, intensifying.
Sm. ibi-n, to be small, fine, ibi-ke-n, to be too small, too fine, ipi-rru-n,
to be large, ipi-rru-be-n, to be somewhat larger ;
s
) Sm. -ke, intensifying.
Sm. m-oadi\ka\n, it is too short, m-oadi-ke\n, it is very short, karri-ke\n,
it aches very much, k-aima-ke\n, she, or it, is very bad ;
e
) Sm. -ma-ke intensifying.
Sm. iissa, good, iissa-make\ma, very good, k-allikebbe-make\d-a, I am
very glad ;
f
) m. l-iki-ni, f. c-iki-ni, "the only one".
§ 49 KIA, RELATIVE PRONOUN 93
na-fitikita-bo-te abar-li a-odo-ci, likini-ka-ni lo-iyu aiici, there was a

dead man carried out, the only son of his mother, b-adeka-te d-aiici ibici,
likini-ka-ini-n da-sa o-doma i, look upon my son : for he is mine only
child, cikini ka-in lo-tu l-amuni-n o-doma, for he had one only daughter ;
e) c-iki-n, at that same moment.
c-iki-n na-fitikidi-n, and as they came out (Mt. XXVII, 32), c-iki-n
n-andi-n t-eribo mun, as soon then as they were come to land (J. XXI, 9),
c-iki-n Jesus a-simaka-n ki goba ba k-akonnaki-tu a-simaka-hu abu, l-isika
goba l-iialoko wa, Jesus, when he had cried again with a loud voice, yielded
up the ghost;
h
) oini ... (i)ki, to rain ; oini, water, (i)ki, originating, condensing,
comp. -u-ki-li, a natural phenomenon, § 130 a ) .
oini ki fa-te, h-a ajia-n, ye say, There cometh a shower, kenbena oini
iki-a (§ 132) goba, and the rain descended, ikihi brimstone o-ma-tu iki-a
goba aiomun warea, it rained fire and brimstone from heaven, oini kiana
aiotnun warea-tu a-iibokotwa iki-n, and the rain from heaven was restrained,
kena oini d-ikikiti (§91) fa, and I will cause it to rain, Adaie-li Wacinaci
m-ikikiti-n kwa ma-n ka oini ororo ajeago mun, for the Lord God had not
caused it to rain upon the earth ;
i) a-iigi ... mihu o-lokomun, to go, to enter into a ship, a-iigiti, etc., to
cause to go, etc. ; mihu, ship, o-loko, in, mun, place ;
i) ikisi; iki with si, a point, or intensifying.
1
) a certain moment.
T
) daii ikisi m-andi-n kwa ma ibin o-doma, for my time is not
yet full come, c-ikisi anda, loko Aiici a-kalimeto-n-wa bia, the hour is come,
that the Son of man should be glorified, kia a-dokotoia, c-ikisi bia, and let
them be for signs, and for seasons, toho ikisi, this hour (J. XII, 27) ;
H) Sm. ikissi-hi, knotted-string calendar (Kechua kipu) ;
2
) k-ikisi, to think, to mean ;
3
) ikisidi-, to judge, to mete, Sm., G. also : to taste ; wakaia ikisidi-,
to tempt ;
4) ikisida, to number, to reckon ;
5) ikisitoa vo (§102) l-a-n na-mun o-doma, for he beckoned unto
them, Sm. ikissitu-(nn-ua), belieben :
k
) !) ikita, to keep, to have regard to, to serve ;
2) imita, to despise, to mock, to laugh ;
i) kidua, to be true (A. M. §§ 182, 149 B), kidua-hu, truth ; ki. this ! d
standing, ua in itself (§ 120).
§ 49. a ) Kia, "the person or thing in question", used as a relative
pronoun ; ki with a, see § 132.
Esaias prophet ajia-n iibido-n-wa bia, kia l-ajia goba, that the saying of
Esaias the prophet might be fulfilled, which he spake, to-moroa Awa
imigodo-ci di a-sika goba da-mun misi-tu ahaka-hu, kia d-ahaka-n bia. kia
d-ajia-n bia, but the Father which sent me, he gave me a commandment.
what I should say, and what I should speak, ika tu ki n-akonnabo-n kia
94 KI AND KIA WITH DIFFERENT PARTICLES § 50
o-konomun, now when this was noised abroad, hiaro b-isiki-sia da-ma-tu
bia, kia a-sika ada iwi da-mun, the woman whom thou gavest to be with
me, she gave me of the tree, Arena hiaro isadwa goba kia ikisi warea, and
the woman was made whole from that hour, kenbena, kia kasakabo o-loko,
Cesar Augustus a~sika goba ajia-hu, and it came to pass in those days, that
there went out a decree from Caesar Augustus ;
b
) Sm. ikiaha, to be avaricious ;
c
) Sm. ikiahaddi- nothigen zum da bleiben, von etwas zuruckhalten,
B. ikiadi- to forbid, to restrain from, to speak against, to keep from a
purpose.
§ 50. Combinations of ki and kia with different particles.
Mary Magdalene o-mun l-kaiatwa goba atenwa wabu, kia ki biam-timen
yauhahu lo-boredi-sia goba o-rea, he appeared first to Mary Magdalene,
out of whom he had cast seven devils, kia ki Mary a-luita goba Adaie-li
ointment abu, kenbena t-arauada goba lo-kuti to-barra abu, kia ki aciligici
Lazarus aboa goba, it was that Mary which anointed the Lord with
ointment, and wiped his feet with her hair, whose brother Lazarus was sick,
kia ki ikisi o-loko Jesus ajia goba yuho-li loko-no o-mun, in that same hour
said Jesus to the multitudes ;
to-moroa lo-dokoto-n-u*a bia Israel o-mun, kia bia ki daii anda
a-baptize()da ibid oniabu abu, but that he should be made manifest to
Israel, therefore am I come baptizing with water, d-ahaka [a aba bawhu-
yuho mun Wacinaci isauka o-konomun, kia bia ki imigoda-sia-te Daii, I
must preach the kingdom of God to other cities also : for therefore I am
sent;
kia o-doma wadili a-iibo [a l-ici wa lo-iyu wa, therefore shall a man leave
his father and mother (Gen. II, 24) ;
ki-o-doma ki bajia loko-no anda l-irabudiki, toraha a-dokota-hu l-onyi-
sia o-konomun n-akonnabo-n o-doma. Ki-o-doma Pharisee-no ajia goba.
For this cause the people also met him, for that they heard that he had
done this miracle. The Pharisees therefore said (J. XII, 18, 19) ;
ki-hia na-sikita goba di akeroia Jerusalem warea Roma-no akabo roko
mun, yet was I delivered prisoner from Jerusalem into the hands of the
Romans (Acts XXVIII, 17), ki-hia-ki onyikita-hu wakaia-hu anda fa-te,
for it must needs be that offences come (Mt. XVIII, 7) ;
kenbena ki ba a-sweardoa-hu abu abakoro l-'a goba ajia-n, and again he
denied with an oath (no he-did saying) ;
Naii ki ka kabuini-no Noah sanoci, naii ki o-rea-ci onnibita goba to-
makwa ororo ajeago-ji man, These are the three sons of Noah : and of
them was the whole earth overspread ;
kenbena l-anda ki ka ba, l-auciga goba ie adunka n~a-n ka. and he came
and found them asleep again, l-ajia ki ka ba lo-mun biama-hi, he saith to
him again the second time ;
da-kalimeta goba n, da-kalimeti ki fa ba n, I have both glorified it, and
will glorify it again ;
§§ 5 1 — 5 3 KENA, KENBENA, KIANA, ETC. 9o
kenbena c-imeoda ki goba ba l-augici Abel, and she again bare his
brother Abel ;
l-ausa ki kiana ba, a-kwaiabo-n-wa, ajia-n kia ki ajia-hu, and again he
went away, and prayed and spake the same words ;
l-akodwa ki koma ba biama-hi lo-iyu adibeyu o-lokomun, kena ka-raia
ma i ? can he enter the second time into his mother's womb, and be born ?
n~aiita lihi-ki-n i a-bolliti-ci goba a-kwaiabo-n ie Isa-tu-wabu temple-
isibo mun, and they knew that it was he which sat for alms at the Beautiful
gate of the temple, kenbena ika tu Jesus atima ki-n\ba mihu o-loko t-oalabaw
mairia, and when Jesus was passed over again by ship unto the other side,
kenbena Jerusalem mun d-anda ki-n bena ba, and it came to pass, that,
when I was come again to Jerusalem.
See also ki jia, ki jin etc., § 88 e ) .
§ 51. a ) Kena, and ; ke points to preceding events, na continuation ;
t>) Kenbena, and after that, thereupon ; ke-n-bena ( § 59 c>).
(In the narrative, beginning L. I, 5 :) To-moroa angel ajia goba lo-mun,
M-amaro-n bu, Zacharias, bu-kwaiabo-n-wa l-akonnabo-n o-doma, kena
b-iretu Elisabeth ka-sa fa b-aiici wa, kenbena bu-ititi fa i John, ma-in. But
the angel said unto him, Fear not, Zacharias : for thy prayer is heard ;
and thy wife Elisabeth shall bear thee a son, and thou shalt call his name
John ;
°) Kenbena ki.
kenbena ki Jesus a-iinata goba ajia-n, H-isi[uda, from that time Jesus
began to preach, and to say, Repent (Mt. IV, 17).
§ 52. a ) Kia-n bena.
kia-n bena lo-[itikida, and after these things he went forth, kia-n bena,
Joseph Atimaihea kon-di ... a-kwaiaba goba Pilate l-onnaki-n bia Jesus
ifiro-hu, and after this Joseph of Arimathasa ... besought Pilate that he
might take away the body of Jesus ;
*>) Kia-ni warea (§ 97 c)).
kia-ni warea ki Adaie-li ataba-kota goba ie, from thence did the Lord
scatter them abroad, kia-ni warea kwa l-a goba m-ajia-ni-n, and (since he)
remained speechless.
§ 53. Kiana, "events are proceeding" ; kia, with na. continuation.
ika ki Pilate onnaka goba Jesus kiana ; lo-boraga goba i, then Pilate
therefore took Jesus, and scourged him, Jesus a-fitikida goba kiana, eketoia
yurua kwawma abu, bonaro-tu waji-tu eke-hu abu. H-adeka lihi loko I l-a
kiana Pilate ajia-n na-mun, then came Jesus forth, wearing the crown of
thorns, and the purple robe. And Pilate saith unto them. Behold the man !
m-aiima-hu ho-mun ; l-a ki kiana Jesus ajia-n na-mun ba. then said Jesus
to them again, Peace be unto you, a-herakida n-a-n ka. n-adagata kiana i.
Adaie-li, when they therefore were come together, they asked of him.
saying, Lord, etc., na-bokwa kiana ia lo-mairikota-n o-bora. and they were
astonished at his doctrine ;
96 HINNA ; IKA, OCCURRING §§54—55
S. presumably uses kiahanna, corresponding to B. kiana, only in the

signification given by Sm., viz. "darum, folglich".
Acts I, 21—22 kiahanna ikissida-n wa\ppa-i, wherefore (ordain we
shall), V, 26 kiahanna Capitain a-ussa hidda lii-ssananutti u-ma Apostel-nu
ibid, then went the captain with the officers (to the Apostles), III, 19
uiissadiikittu-nn-ua rubu h-a-li kiahah, repent ye therefore, XVII, 19 na-
bukutta kiahanna i, and they took him, XVIII, 6 maribe-ni-ka kiahanna
de ! I am clean, XXVI, 3 kiahanna da-kujaba bu-miin, wherefore I beseech
thee.
§ 54. Hinna, hina is used by S. to indicate that events are proceeding ;
hi gentle affirmation (§ 109), nna continuation.
Acts XIX, 25 Wadili-nu, h-aditta hinna, Sirs, ye know, etc., XIX, 34
akannabii-n n-a-ni-ka ]udu hinna i u-kunnamiin, but when they knew
(heard) that he was a Jew, XXVII, 33 bibitikuttihi-benna-li kassakkabbu-
hii dannuhu hinna-n awabaddii-n w-a-ni-ka m-aki-ni ma-hiia, ma-buju-nn-
ua-kebe hinna u, this day is the fourteenth day that ye have tarried and
continued fasting, having taken nothing, II, 25 David ahaka hina kuba lu-
buramiin, for David speaketh concerning him, V, 36 tu-morrua heika hina i,
who was slain.
§ 55. Ika, the time at which an event takes place ; comp. §§ 28 e ) , 29.
&) abar-li Agabus ci in, ajinama goba, Sa-tu Ialoko abu ahaka-n,
to-makwa ororo ajeago-ji man ifiro-tu amisia-ika [a, ma-in : t-adiki amisia
ika anda-te Claudius Cesar kasakabo o-loko, and there stood up one of
them named Agabus, and signified by the spirit that there should be great
dearth throughout all the world : which came to pass in the days of
Claudius Caesar, murriga-ci hui ! oraro o-konomun bajia h-aiita fa bari-n,
alika h-a kiana m-aici-ni-n toho ika o-konomun ? ye hypocrites, ye can
discern the face of the sky and of the earth ; but how is it that ye do not
discern this time ? Arena yuho-li loko-no a-kwaiaboa goba na-makwa
t-isibomun, incense ika, and the whole multitude of the people were praying
without at the time of incense, aloma t-a-n ororo yaraha-n t-iibo [a koto
t-isi-ika, c-iwi-ika bajia, while the earth remaineth, seed-time and harvest ...
shall not cease, a-kwaiaboa-hu ika, at the hour of prayer ;
b
) as an independent clause :
1
) ika wakaia-hu ikisida ie, na-tikida, and in time of temptation fall
away, lit. occurs evil tempts them, they-fall, ika angel a-koiwa t-aurea, and
the angel departed from her (L. I, 38) ;
2
) with Aroro, negation :
Adaie-li, yaha-ni ka bu : ika koro da-ciligici a-oda ma, Lord, if thou
hadst been here, my brother had not died, Wadili, Isa goba ma ho-mun
h-akonnabo-n ka di, ma-dokodo-n-wa w-a-n-te Crete warea, ika koro
h-auciga ma toho aboadwa-hu a-boredwa-hu bajia. Sirs, ye should have
hearkened unto me, and not have loosed from Crete, and to have gained
this harm and loss ;
3) with ki, announcing a new part of the narration ;
§ 56 -MOROA, BUT 97
4
) with tu ( c o m p . a l s o yumuni ki, yumun tu, § 71 b ) 4
) , manswa ki,
b b
manswa tu, § 148, ama tu, § 139 > i ) ; aloman tu, § 139 ) 3) ; tu = its ?)
and a secondary clause (action-word with the ending -n or -ni) :
ika ki lo-mairikoto-sia-no anda goba ajia-ibici lo-mun, then came his
disciples, and said unto him, kenbena ika tu lo-mairikoto-sia-no andi-n
t-oalabaw mun, n-aiikasia goba meli n-onnaki-n bia, and when his disciples
were come to the other side, they had forgotten to take bread, ika ki Herod
tetrarch akonnaba goba ajia-hu Jesus o-konomun, at that time Herod the
tetrarch heard of the fame of Jesus, kenbena ika tu Jesus akonnabo-ni n,
yu warea ki l-ausa goba, when Jesus heard of it, he departed thence, ika
tu Jesus a-fitikidi-n yuho-li loko-no l-adeka goba, nokonne goba na-
konomun kiana i, kena l-isada goba aboa-ci-no na-mun, and Jesus went
forth, and saw a great multitude, and was moved with compassion toward
them, and he healed their sick ;
c
) ika tu goba, ika tu fa, ika ki ba, ika tu ki :
ika tu goba Pentecost kasakabo andi-n, abar o-loko goba ie na-makwa,
and when the day of Pentecost was fully come, they were all with one
accord in one place, to-moroa ika tu [a n-akudi-ni hu toho bawhu-yuho
o-loko, h-ateda-li aba bawhu-yuho o-lokomun i-ro, but when they persecute
you in this city, flee ye into another, tanahu d-ahaka-ga ho-mun, t-andi-n
o-bora, ki-o-doma ika tu fa-te t-andi-n, h-ikiduada ma lihi-ki Daii. now I
tell you before it come, that, when it is come to pass, ye may believe that I
am he, ika tu a-furi-ni n, k-iwi goba bajia n, ika ki ba ka-raia goba tare,
but when the blade was sprung up, and brought forth fruit, then appeared
the tares also, aiika-hu-sikwa sanoci ma-koto-koto-ni h-a ma kiana, ika tu
ki aiika-ci na-ma-n ? can ye make the children of the bridechamber fast,
while the bridegroom is with them ? b-adeka, ika tu ki b-ajia-n andi-n
d-akuyuko o-lokomun, da-sa adehada-ga d-adibeyo o-loko alikibi o-doma !
for, lo, as soon as the voice of thy salutation sounded in mine ears, the babe
leaped in my womb for joy, toho ki ci-biamti-tu Jesus a-dokota-sia, ika tu
ki l-andi-n Judea warea Galilee mun, this is again the second miracle that
Jesus did when he was come out of Judaea into Galilee.
§ 56. -Moroa, with a pronominal prefix, is used in order to express
"but", "however", see § 120 b ) .
Verhandel. Afd. Letterk. (Nieuwe Reeks) Dl. XVVIII. B7

CHAPTER VI
K; B
§ 57. The k in Arawak implies activity ; in contrast with this, the b is

used to indicate "being at rest". The way in which k is used often reminds
one of "creation at work", "the idea or the principle that becomes
phenomenon", b of "the manner in which that which has been created
manifests itself, the appearance".
G denotes the same as k, but is perhaps a degree milder (§ 5, forms 4 ;
§ 8810).
It seems possible that the use of %, kh (noted by G.), gk (used by some
of the Moravians), k or g, is determined by the strength with which one
wishes to express the ^-principle. Moreover some influence probably
comes from the other sounds of the word, and finally there may be
personal differences in the speakers themselves and in those who wrote
that down.
§ 58. Bi; b appearance, i quick, light.
a) immediate past.
1
) b-iki-bi kia ada iwi ? ... ama toho b-onyi bi ? hast thou eaten of
the (fruit of) the tree ? ... what is this that thou hast done ? (Gen. Ill,
11, 13), ama l-onyi bi bu-mun ? ... d-ahaka bi ho-mun ibi, what did he to
thee ? ... I have told you already (J. IX, 26, 27) ;
2
) l-isiki bi ororoli d-akosi ajeago-ji, kena da-sogoso bi n, kena
d-adika, he put clay upon mine eyes, and I washed, and do see, kidua-ni
ka Adaie-li akenako-n-wa, Simon o-mun l-iraiato bi, the Lord is risen
indeed, and hath appeared to Simon, da-burite-sia ki da- buriti bi, what I
have written, I have written, Adaie-li, b-onnaki faroka bi yaha tea i, Sir,
if thou have borne him hence ;
s
) ibi, used in the same way as the auxiliary verb a.
m-adeki-n d-ibi yara o-loko lo-ma bu ? did not I see thee in the garden
with him ? (J. XVIII, 26), Daii ki, d-ibi ahaka-n ho-mun, I have told you
that I am he (J. XVIII, 8) ;
b
) ibi-n, not long ago, already.
Annas imigoda goba ibin i akeraia Caiaphas priest-no afudyi o-mun,
now Annas had sent him bound unto Caiaphas the high priest (J. XVIII,
24), Pilate m-aiici-n ma alika l-a-n a-odo-n ibin, and Pilate marvelled if he
were already dead (Mk. XV, 44), ikiduadi-ci i aboadikitoa koro:
to-moroa m-ikiduadi-n-ci i aboadikitoa ibin, he that believeth on him is
not condemned : but he that believeth not is condemned already ;
§ 58 BI 99
°) 1 ) ibi, to be ready, to be accomplished.

to-makwa ibi-ka, all things are ready, ibi-ka, c-ikisi andi-n, it is enough,
the hour is come (Mk. XIV, 41), to-moroa hui ikisi ibi-ka kasakabo man,
but your time is alway ready, kena ibi-ci oaboddi-n (to wait) akodwa goba,
and they that were ready went in, kabuin-timen kasakabo ibi-ka, and
when eight days were accomplished, ma-hara h-a-te, to-makwa ibi-ni
o-doma, come ; for all things are now ready ;
2) I) a-iibi-, to leave (A. M. § 182, 144), a-iibo-(n-wa), to end ;
11
) iibidi-, to prepare, to fulfill, iibido-(n-wa), to be fulfilled,
iibidikiti-, to cause to fulfill;
111
) ibid-, to burn, ibito-(n-wa), to be burned, scorched ;
1) i) ibi-ci.
I) lightly touched (thing, place).
See examples in § 6, and: ire-no andia-te d-ibici, suffer the little
children to come unto me, fig-ada ibid h-adeka to-makwa ada ibici bajia.
behold the fig tree, and all the trees (L. XXI, 29), Wacinaci adeka goba
ororo ibici, and God looked upon the earth, h-adeka-li hui c-ibici, see ye
to it (Mt. XXVII, 24), abaren d-imigoda b-ibici i, I sent (him) straight-
way to thee, d-ausa aiomun bonna-n, Da-ci ibici, hui Icinaci ki ibici, I
ascend unto my Father, and your Father, loko-no o-rea da-borati fa bu,
akirikia-no o-rea bajia, k-ibici-ci d-imigodo-ni bu tanahu, delivering (lit. I
will deliver) thee from people, and from the Gentiles, unto whom now I
send thee ;
11
) done in a light manner (?).
kenbena lo-mairikoto-sia-no anda goba onnaka ibici l-ifiro-hu. n-akarata
goba n, kenbena n-ausa goba ahaka-ibici Jesus o-mun, and his disciples
came, and took up the body, and buried it. and went and told Jesus,
h-adeka, Adaie-H angel ka-raia Joseph o-mun, lo-tobonia, Egypt mun,
Ajia- ibici, B-akenakwa, behold, an angel of the Lord appeareth in a dream
to Joseph in Egypt, Saying, Arise, abar-li n-adaiana-sia anda goba
a-kwaiaboa-ibici lo-mun, there came a certain ruler, and worshipped him,
(saying) ;
2 J
) ) ibibidi-, to touch ; G. ebebedi-, to feel (transitive) ;
11
) Sm.bibiri, dragon-fly ;
i") Sm. bimiti, humming-bird, colibri (A. M. § 182, 92) ;
iv) bilibili-TO, the lightning ;
v) ibini-, to dance ; (this might have a mystic meaning, comp. V D) 7
VI
) R. bina, Sm. ibbihi, ibbina, remedy, charm : B. ibihidi-. Sm.
ibbihiki-, to heal (the medicine-man) (A.M. § 182, 137) ;
VII) ibiki-, to cut, to wound ;
VIII) ibiva, to mock, Sm. spielen, scherzen, im Guten und Bosen ;
e
) ki-bi, or k-ibi, very, exceedingly.
i) kena isa kibi t-a, and, behold, it was very good (Gen. I, 31),
ki-jia t-a aiomun iibido-n-wa, ororo bajia, to-makwa kibi to-loko-tu bajia.
thus the heavens and the earth were finished and all the host of them,
B7-
100 BE § 59
kenbena yuho-li kibi loko-no ausa goba l-iinabo, and there followed him
great multitudes of people, ama jia kibi l-a lihi ? what manner of man
is this ? (Mk. IV, 41), ama kibi o-konomun-tu toho ? what meaneth this ?
(Acts II, 12), isa-tu-kibi ajia-hu, gracious words, aloman kiana kari-kibi
t-a da-mun c-iibido-n-wa o-bora ! and how am I straitened (kari, to
suffer) till it be accomplished!
2
) kibe-n.
oniabu a-murretia kokki-tu a-iadi-tu yuho kibe-n, let the waters bring
forth abundantly the moving creature that has life, abar hiaro k-amun-tu
ka~iaana kibe-n-tu ointment alabaster kasa o-loko, a woman having an
alabaster box of very precious ointment, t-aji-kibe-n-tu ajia-hu wakaia-hu
o-rea-n o-doma, for whatsoever is more than these (words) cometh of
evil, b-adeka alika kibe-n-tu siba yaha, alika kibe-n-tu ifiro-tu bawhu
bajia, see what manner of stones and what buildings are here, aba-hi
kibe-n, in a moment of time (L. IV, 5) (comp. § 59 c> 2 >).
t) ibi kibi, ibi kibi bo ( § 6 2 ) .
t-adiki-tu sabbath kasakabo o-loko ibikibi hara na-herakida-n bawhu
yuho kono-no, akonnabo-n Wacinaci ajia-n, and the next sabbath day
came almost the whole city together to hear the word of God, da-tu ibi kibi
bo a-odo-n, my daughter is even now dead.
§ 59. Be is closely related to bi, and sometimes they are difficult to
distinguish from each other. In so far as there is a difference in meaning,
it seems that be implies more substantiality than bi.
a) be.
1
) fulness, plentitude.
waii o-mun misi-ka n barin, w-onyi-sia-be iauna w-auciga waii; to-moroa
amakoro wakaia-hu lihi onyi-be goba, and we indeed justly ; for we
receive the due reward of our deeds ; but this man hath done nothing
amiss ; to-moroa toho, k-amunaiga-tu wabu barin a-boreda aradi-n
lo-makwa t-amuni-sia, c-ikitwa-sia be abu, but she of her want did cast
in all that she had, even all her living, tanahu robu-in w-adeka
m-adeki-n\w-a-sia be ! we have seen strange things to day. yumun-tu be
i-akwaiabo-n-wa, where prayer was wont to be made, l-aiici-n bia
aloma-be-n-tu n-aucigi-n t-aji-sabu, that he might know how much every
man had gained [by trading] ;
2
) plurality.
T
) wakaia-be-ci, isa-be-ci bajia, both bad and good (guests,
Mt. XXII, 10), isa-be-tu pearls, goodly pearls, imilia-be-tu wahadu-be-tu
bajia, things new and old, kalime-be-tu bia Ida, let them be for lights,
ifiro-be-tu himi, great whales, to-makwa k-adina-be-tu kodibiyu, every
winged fowl, to-makwa kokki-be-tu a-iadi-tu ororo ajeago-ji, every living
thing that moveth upon the earth, ma-boredi-n h-a-li pearl h-amuni-be-tu
poroko isibo-mun, neither cast ye your pearls before swine, na-iinata-ga
kiana ajia-n aba-be-tu ajia-hu abu. (they) began to speak with other
tongues;
§60 BA 101
11
) kudibiyu-bi, the (i.e. a great many) birds, G. hime-be. fishes,
wiwa-be, stars, toho-be, these (things, plural), baka-be wabo (§ 121 'U U)
th-abokoawa, a herd of cows, kudibiyu-be wabo th-abokoawa, a flight
of birds ;
3) parallel to § 58 a) 3) ; efee.
kokke kwa d~ebe isa-hi abu Wacinaci isibo-mun tanahu kwon. I have
lived in all good conscience before God until this day, m-iitesia-n d-ebe
alika-i jiali plate-n, I have coveted no man's silver, m-akonnabo-n w-ebe
abaren ama Sa-tu Ialoko-hu-n, we have not so much as heard whether
there be any Holy Ghost, m-aridi-n h-ebe, have ye never read
(Mt. XXI, 16) ;
b
) ibe, to be full.
1
) fo~moroa a-bota-sia abu ibe ho-lok-oa hu, wakaia-hu abu bajia,
but your inward part is full of ravening and wickedness, Sa-tu Ialoko abu
ibe [a i, and he shall be filled with the Holy Ghost, lihi ibe-sia o-rea, of
his fulness (J. I, 16), Ajia-hu ... ibe-tu isa-hi abu kidua-hu abu. the Word
...full of grace and truth, nete l-aiyuraka goba ororo mun, ibe-tu ifiro-tu
himi abu, (he) drew the net to land full of great fishes ;
2) ibikiti-, S. e-bekitti-, to fill ;
c
) 1) bena, after, see § 38 ; be, full, na, continuation (§ 7 9 ; l ) ) ;
2
) I) k-ibena, to be a long time, m-ibena, to be a short time.
kena yumuni ki k-ibena goba i, and there he abode, yumuni ki k-ibena
goba na-tna i, lo-baptize()da goba, and there he tarried with them, and
baptized, m-akosi fa kiana bu, k-ibena [a m-adeki-n b-a-n adaili ba, and
thou shalt be blind, not seeing the sun for a season, k-ibena-n bena
ma-koto-n n-a-n, but after long (their) abstinence, m-ibena di. kenbena
m-adeki-n ho fa di; aba m-ibena fa ba di, kenbena h-adeki fa di, a little
while, and ye shall not see me : and again, a little while, and ye shall
see me, m-onyi-ti l-a-n o-doma k-ibena goba i, and he would not (do)
for a time ;
II) m-aici-n n-a ama ibenata-n i temple o-loko, and marvelled
that he tarried so long in the temple, lit. not-knowing they-did what to
be a long time causing him temple in ;
3) ibena, a part.
ma-siki-n l-a goba ororo ibena lo-mun, and he gave him none inheritance
in it, vine-kabuea iivi ibena na-siki-n bia lo-mun, that they should give
him of the fruit of the vineyard, isa-n bu-mun o-doma abar b-ibena
aboado-n-wa bia, for it is profitable for thee that one of thy members
should perish :
4) abena, a portion (?) in:
h-isika wa-mun h-oili-a abena, give us of your oil, na-makwa
na-tata-o-kona m-aben-tu. every man according to his ability.
§ 60. Ba ; b appearance, a time-reality.
a
) again, also.
1) lo-sogoso-n bena na-kuti. l-onnaka goba l-eki wa lo-bollita goba
102 BA §60
ba, so after he had washed their feet, and had taken his garments, and
was set down again, to-moroa d-adeki fa ba hu, but I will see you again,
c-iialoko anda kiana ba, and her spirit came again, aunaki-ci ki d-imigido-
sia jiaro, aunaka Daii ba, he that receiveth whomsoever I send receiveth
me (also), isa-hi h-onyi-li, a-tenabo-in, m~aucigi-n h-a-n bia amateli ba,
and do good, and lend, hoping for nothing again, kena kaarta l-isiribida,
l'isiki-n bia c-ikita-kwon-ci omuni ba n, and he closed the book, and he
gave it again to the minister, kia-n bena aba jia l~a goba a-raiato-n-wa
ba, after that he appeared (again) in another form, naii bajia ausa kiana
ahaka-n aba-no o-mun, m-ikiduadi-n n-a bajia naii ba ie, and they (also)
went and told it unto the residue : neither believed they them, m-ibena
kiben t-adiki aba-li adeka ba i, and after a little while another saw him
(L. XXII, 58) ;
2
) S., G. a-balli, B. a-bolli, to pass, to occur ;
3) Sm. ballida, a comb, a-ballidii-, to comb. S. a-ballida-ni-ba-n,
speaking evil ("to comb out"?) ; (A. M. § 182, 58) ;
4
) Sm. baiara, a saw-fish ;
5
) Sm. baijabu, a centipede ; iabo, behind, § 66 ;
b) b-anda-te, b-adeki ba- te, come and see (thou), h-anda-te, h-adeki
ba-te, come and see (ye), b-osa, bu-simaki ba b-ireci wa, kenbena
b-anda-te yaha ba, go, call thy husband, and come hither, w-asiga-te
Bethlehem mun i-ro, w-adeki-ba-te toho, let us now go even unto
Bethlehem, and see this thing, bui aunti ba w-ansi-sia ifirokoro ka o-bora,
buy those things that we have need of against the feast ;
<=) i) iba, eba, the last, the end (connected with § 58 c)).
yu warea mamari [a bu-fitikidi-n, plata iba-n isogo-tu ka-in b-aradi-n
o-bora a-iaunti-n, thou shalt by no means come out thence, till thou hast
paid the uttermost farthing, kenbena ika tu fa-te t-eba-ni andi-n, and
then shall the end [of the world] come, kasakabo iba-ni o-loko, at the
last day ;
2
) t-ebo-n-wa i n : to-moroa oaboddi-ci t-ebo-n-wa o-bora, lihi-ki
isado fa, but he that shall endure unto the end, the same shall be saved
(comp. also a-iibo-(n-wa), § 58 c> 2> I), in : kenbena ika tu Jesus a-iibo-n-
wa ajia-n toraha, and it came to pass, when Jesus had ended these sayings,
ma-iibo-n-tva-tu kokke-hu, everlasting life) ;
d
) aba, some, other, another.
i) aba a-tikida goba waboroko-sa ... aba a-tikida goba yurua
o-koboroko, some (of the seed) fell by the way side ... and some fell
among thorns, ma-iaukwa l-a ki goba ba aba biam-timen kasakabo o-loko,
and he stayed yet other seven days, araa ibia kiana w-ansi-ka aba ahaka-ci
bia ba ? what need we any further witnesses ? Mary Magdalene aba Mary
anda goba, came Mary Magdalene and the other Mary, na-iinata-ga
kiana ajia-n aba-be-tu ajia-hu abu, and (they) began to speak with other
tongues, akwaiaboa l-a-n ka aba mun, as he was praying in a certain place,
bilibiliro a-kalimeti-tu aiomun abomun aba warea, aba mun i-ro aiomun
§ 61 KO, KU 103
abomun a-kalimeti-tu bajia, ki jiari ki lo fa-i loko Aiici lo-kasakabo o-loko,

for as the lightning, that lighteneth out of the one part under heaven,
shineth unto the other part under heaven ; so shall also the Son of man
be in his day ;
2
) aba, a, one, abar, abar-li, aba-ro, aba-no, see § 152 ;
3) aba-koto, no, § 136a) ;
4
) aba-ba, again.
aba-ba, h-akonnaba goba wakili-ci-no ajia-n, again, ye have heard that
it hath been said by them of old time ;
5
) abati-, to alter, abato-(n-wa), to be altered ;
6
) G. waboroko abaQoda-(n), two roads cross each other ;
7
) G. aba-loko, aba-toko, several ;
e
) bania, banyia, lasting some time ; nia continuing in a free manner.
ika tu yauhahu iibidi-n ikisidi-n wakaia abu i, t-iiba banyia i, and when
the devil had ended all the temptation, he departed from him for a season,
toraha l-ajia-n bena na-mun, Galilee mun kwa-re l-a bania, when he
had said these words unto them, he abode still in Galilee, ire-no orosidoia
banyia, let the children first be filled, Adaie-li, b-oabodda da-bora banyia.
Lord, have patience with me.
§ 61. Ko or ku : k creative force, o, u remains at rest, or manifests
itself in space.
a
) "faculty, power", for instance ieni-ko, cleverness, §91, ime-ko,
readiness, § 73 b ) , S. malli-ku, able to, § 74 d ) ; B. ki l-eke o-mun t-akosa-ko
kowa (§ 143) goba, now the coat was without seam (akosa, needle) ;
b
) "place, position", for instance o-loko, toko, in, ajeago, upon ;
c
) intensifying, i n : Sm. hallikebbe-ku, or, hallikebbe-make, to be very
glad (§ 48 e)), hallikebbe, to be glad ;
d) S. : also (and).
na()ussa a-ijukatta-n na-ssiqua-i n-ani ku, and (they went) and sold
their possessions and goods, Creta-kunna-na, Arabia-kunna-na ku, Cretes
and Arabians, hiaru-nu u-ma, Maria Jesus u-ju u-ma ku, with the women,
and Mary the mother of Jesus.
In B.'s texts ko has been found only in the following sentences :
aloman-ci da-ci a-iaunti-sia l-isanonoci wa k-amuni-ga yuhoro kibi meli
na-siki-sia ma ko, daii a-oda bo (§ 62) amisia abu, how many hired
servants of my father's have bread enough and to spare, and I perish
with hunger, priest-no afudyi-no, a-buriti-ci-no bajia lo-kona mun goba
habe-ci-no ko bajia, the chief priests and the scribes came upon him with
the elders ;
°) S. kii-ssa, or ; ssa is probably an intensifying particle (§ 116d> 10 >).
comp. § 179 f).
lui l-oaja lu-kunnamonn-ua, aba u-kunnamiin kiissa baha ? [speaketh
he] of himself, or of some other man ? a-hudu-tti mammalli-pa akiinneku-
nn-ua ba. abba-kurru Engel, iijahti kiissa jarraha badja, [saying] there is
] 04 BO § 62
no resurrection, neither angel, nor spirit, m-ansi-rubu\da\kuba\n platta,

karrukulli iissa-huabu kiissa, ake-hu diavtu hu-uria, I have coveted no
man's silver, or gold, or apparel, aboa-ttu l-ani-ssia, ma-kuburukkua-hii
kiissa, [if it w e r e ] a matter of wrong or wicked lewdness.
§ 62. B o a d d s to t h e meaning of a w o r d t h e principle of "without
motion", "to remain a t rest for a time".
a) /oA:o Aiici ausa-bo bavin, ki-jia t~a a-burito-n-wa lo-konomun, the
Son of man goeth as it is written of him, h-ahaka-H Sion o-tu o-mun,
B-adeka, b-Adaie-n-wabu anda bo-te b-ibici, tell ye the daughter of Sion,
Behold, thy King cometh unto thee, wadili h-isiki-sia siba-o-loko ajinama
bo temple o-loko a-mairikota-n bo loko-no, behold, the men whom ye put
in prison are standing in the temple, and teaching the people, Jesus
Nazareth kon-di a-bolli-ga bo, n-a ahaka-n lo-mun, and they told him, that
Jesus of Nazareth passeth by (L. XVIII, 37) ; G. l-odo-ya-bo, he is dying
(l-oda, he has died) ;
b
) Jesus adeka bo ka l-ikira-ji wa, and Jesus looked round about
(Mk. X, 23), meli n-akurrada-bo goba bajia, and (they) breaking bread
(akurradi-, to break), akurrada-bo-ho meli abu, [they continued] in
breaking of bread, akurrada-bo-sia ibara-tu, the fragments [of bread] that
remain ; G. a-sifuda-bo-ci, one who hesitates ;
c
) kari-tu hod sanoci hui, alika aicikita ho-mun h-atedi-n bia-te
k-aiima-hu andi-tu bo-te o-bora-ji ? o generation of vipers, who has
warned you to flee from the wrath to come ? to-makwa abona-gira-hu
bo-in kia koro Da-ci aiomun kon-di abone-sia, erigo fa, every plant, which
my heavenly Father hath not planted, shall be rooted up, kena b-onnaki [a
bu-mun-wa to-makwa a-kota-he eke-sia-bu-in, and take thou unto thee of
all food that is eaten ;
d
) Paul a-siki-n bo lo-kab-oa na-si ajeago, Sa-tu Ialoko bajia anda
n-ajeago mun, and when Paul had laid his hands upon them, the Holy
Ghost came on them, Galilee bara rifu-ji l-akona-n bo Simon l-adeka, now
as he walked by the sea of Galilee, he saw Simon, a-odo-ci sikwa mun
n-anda, adaili a-fitikidi-n bo, they came unto the sepulchre at the rising
of the sun, kidua-ni bo loko Aiici ausi-n barin, ki jiari ki t-a-n bia i, and
truly the Son of man goeth, as it was determined, na-forra-ti-n (ti, § 110)
bo i, aba-no ahaka-ga ifili-ci soldaro-no capitan o-mun. and as they went
about to kill him, tidings came unto the chief captain of the band. Paul
akodwa ti-n bo loko-no o-koboroko mun, lo-mairikoto-sia -no m-ausi()kita
ti goba i, and when Paul would have entered in unto the people, the
disciples suffered him not ;
e
) ika tu bo kasakabo hara-n. and when the day began to wear away
(L. IX, 12), ika tu bo l-itimati-n Achaia ororo mun i-ro. and when he
was disposed to pass into Achaia (Acts XVIII, 27). ika tu bo Peter
a-kodo-n-wa, Cornelius ausa l-irabudiki, and as Peter was coming in,
Cornelius met him (Acts X, 25) :
§63 KONA 105
eA
) G . l - a - b o , h e w a s , d i d , s a i d , §§ 2 1 4 ( 8 ) , 2 1 5 ( 2 , 1 8 ) , S . k i a h a n n a
d-a-bu-te hu-miin, and now I say unto you ;
f
) !) a-bota, to catch away, to spoil ;
2
) a-bokoto-, to lay hold on, to, hold ;
3
) a-bokodo-kwona-hu itimi, the rudder bands, S. abukudu-tti-kill,
the master (or mate) of the ship ;
4
) G. ka-budya, little being left (for instance if- there is a lot of
fruits of which many people have partaken, bo-body ata-ya-da. thou hast
made it less, taken much) ; a-budia-ci, a corpse, ho-bodya-to (L), your
corpse, is said in a house where death has taken place, to avoid using
the word a-odo-ci; comp., however, bodi, stiff.
§ 63. a ) 1) O-kona, at, on, attached to, concerning ; ko with na,
continuation.
Pareciyu adeki-n kona kari-tu a-iyuhodo-n-wa lo-kabo o-kona. and
when the barbarians saw the venomous beast hang on his hand, alika-i
jiali a~siki~ci lo-kab-oa plough o-kona, [no] man, having put his hand to
the plough, kena ama-koro to-bana robu-in l-auciga goba to-kona, and
(he) found nothing thereon, but leaves only, a-burvida-tu o-kona l-isikoia.
let him be crucified, kenbena na-kodo-sia yurua kwama na-sika goba l-isi
o-kona, and when they had platted a crown of thorns, they put it on
his head,ma-kona-ci eke-hu, and (a man which) ware no clothes, ororo
o-kona-tu, earthly things, aiomun-tu o-kona-tu. heavenly things, nokonne
wa-kona-n bu, have mercy on us, waii ka-kona-ia l-itena, wa-sanoci bajia
ka-kona-ia n, his blood be on us, and on our children, to-moroa to-kono-n
goba koro ie, n-ausa goba, but they made light of it. and went their ways
(Mt. XXII, 5) ;
2
) kona. when, see § 3 7 ;
2A
) o-kona, nearly.
G. bikidolia-kona-yada\i, he looks young, halira-kuna(rj, whitish, hehe-
khona(r], yellowish, B. § 117 d ) 2 ) a-korogosa o-kona, to tremble
(== shake-like), § 9 0 b ) tata o-kona, force, strength ( = hard-like) ;
§ 134 a) 3) kari-kona, reproaching ( = pain-like) ;
3
) o-kona mun.
priest-no ... anda na-kona mun, the priests ... came upon them
(Acts IV, 1) ;
4
) o-konomun, concerning.
!) m-aucigi-n wa kaarta bu-konomun-tu Judea warea, alika-i jiali
koro w-augioci andi-ci a-dokota wakaia-tu ajia-hu bu-konomun. we neither
received letters out of Judaea concerning thee, neither any of the brethren
that came shewed or spake any harm of thee. isa goba kiana Adaie-li Abel
o-konomun, l-isiki-sia o-konomun bajia. To-moroa Cain o-konomun goba
koro i, l-isiki-sia koro bajia o-konomun. and the Lord had respect unto
Abel and to his offering : But unto Cain and to his offering he had not
respect, kabui-ni fa abakoro b-a-n ajia-n da-konomun. thou shalt deny me
106 KONA §63
thrice, lit. three future no thy-doing speaking me-concerning, ho-makwa

hui akatadi fa Daii o-konomun, all ye shall be offended because of me,
baru bajia bore-kwa ma ibin ada eguta o~konomun, and now also the
axe is laid unto the root of the trees ;
11
) Adaie-li, to-konomun ga koro bu ? Lord, dost thou not care
(L. X, 40), to-moroa ama koro lo-konomun-ga a-forra-kiti-tu bia i akera-
kiti-tu bia jiaro i, but to have nothing laid to his charge worthy of death or
of bonds;
n
*) ka-konaminda goba kiana na-bolliti-n, and they sat down in
ranks;
b
) 1) o-kon-di, pi. o-kono-no ; di firmly established, standing.
bui ma-luiti-n ka oili da-si o-kona, to-moroa toho hiaro a-luita ointment
da-kuti o-kon~di, my head with oil thou didst not anoint: but this woman
hath anointed my feet with ointment, ointment tu-luita to-kon-di,
(she) anointed them (the feet) with the ointment, kena na-koida goba
lo-kondi, and (they) did spit upon him, abar-li wadili to-makwa lo-kon-di
isere-ci, a man full of leprosy, Samaria o-kono-no bawhu-yuho-n
o-lokomun ma-kodo-n-wa h-a-li, into any city of the Samaritans enter ye
not, l-isikwa o-kono-no, them of his household, wadili-no Niniveh
o-kono-no, the men of Nineveh, Nineve o-kono-no, the Ninevites ;
2
) m. kon-di, S. kun-di, f. kon-du, S. kun-du, pi. kono-no, S.
kunna-na.
Wacinaci, aiomun kon-di bui. Our Father which art in heaven, Egypt
kon-di lo-korata kiana, a-forri-n i, (he) smote the Egyptian, yumun kon-di
k-abue-l-ci ibid l-ausa kiana lo-ma-n bia i, and he went and joined himself
to a citizen of that country, lihi-ki Samaria kon-di, and he was a Samaritan,
alika ba bui Jew adagato-n bu-ta-ni~wa daii Samaria kon-du o-rea ? how
is it, that thou, being a Jew, askest drink of me, which am a woman of
Samaria ? Jew-no Samaria kono-no ma eraga-n ma-n na-munikwawa
o-doma, for the Jews have no dealings with the Samaritans, Parthia
kono-no, Media kono-no, Parthians, and Medes, yuho-li Israel
kono-no, many in Israel, yuho-li aiomun kono-no, a multitude of the
heavenly host ;
3) kon-tu has been met with in : Jordan eribo-kon-tu ororo ajeago-ji
l-anda kiana, and he came in all the country about Jordan ;
4) kondi-tu has been met with in: wakaukili ho()bawhu-yuho-n
warea-tu wa-kondi-tu w-arauada wa-kona-rea iv-a-n ho-konomun, even
the very dust of your city, which cleaveth on us, we do wipe off
against you ;
S. Pamphylia kundu-ttu Stadt, a town in Pamphylia ;
5
) in the following forms with kondu, kondo, the ending u, o perhaps
does not point to the feminine gender, but to "space".
toho akabo-kon-du abu d-aiika-ga bu-ma, with this ring I thee wed,
kena akabo-kon-do-hu h-isika lo-kabo o-kona, and (he) put a ring on his
§64 BONA 107
hand, biama goba kiana ma-kon-do-n ie, and they were both naked,
ma-kondo-ia di, (I was) naked.
§ 64. a ) !) I) S. u-banna, surface, at the surface of.
S. aijumiin kassakku u-banna, wunabu u-bana baddia, [wonders] in
heaven above ... and in the earth beneath ;
II) bonna.
m-ibibidi-n b-a-te di; m-ausi-n kwa d~a-n aiomun bonna-n Da-ci ibici
O'doma, touch me not; for I am not yet ascended to my Father, totola
a-sorokodo-kwona-hu kiana atagwa, aiomun bonna-n-tu bajia penster, the
fountains also of the deep and the windows of heaven were stopped,
ki-o-doma mihu o-loko l-iiga, a-bolliti-n bata bonna, so that he entered
into a ship, and sat in the sea, kenbena ajia-hu lo-konomun ausa goba
to-makwa toraha isikwa bonna-hi-ji, and the fame of him went out into
every place of the country round about;
2
) bona, S. bunna, past tense, less recent than bi (§ 58 a >), and not
so long ago as goba ( § 5 ) .
I) ma-iakato-n-wa o-loko na-boragi bona u m-ikisidi-n n-a-ia u.
Roma-no bari-ni waii, they have beaten us openly uncondemned, being
Romans (Acts XVI, 37) ;
II
) araa tata-o-kona abu, alika-i iri abu, b-onyi bona toho ? by what
power, or b y what name, have y e done this ? (Acts I V , 7 ) , ama o-doma
mamari bona waii a-boredi-ni n ? why could not we cast him out ?
(Mk. IX, 28), aloman tu hour o-loko sa-sabu bona i; l-a goba kiana
adagato-n ie. Miaka, biam-timen hour o-loko audasia a-iibo bona i: n-a
goba ajia-n lo-mun, then enquired he of them the hour when he began to
amend. And they said unto him, Yesterday at the seventh hour the fever
left him ;
m
) h-auada d-ibici, a-dokota-hu h-adeki-n bona o-doma koro,
to-moroa meli h-eke-n bona o-doma, orosi-n bona o-doma hu, ye seek me,
not because you saw the miracles, but because ye did eat of the loaves,
and were filled, m-amaro-ni hu : d-aiici-n h-auadi-n Jesus ibici o-doma,
a-burrida-tu o-kona-ci ki bona, fear not ye : for I know that ye seek
Jesus, which was crucified ;
3
) S. u-bannamiin, u-bannaman.
S. l-akannaba hidda\i lii-lesidi-n Esaia ii-karta-n u-bannamiin, and (he)
heard him read the prophet Esaias, Judea u-bannaman, [scattered
throughout the regions] of Judaea ;
i) i) o-banna, leaf (A. M. § 182, 112) ; Q. u-bannabu-hu, R.
to-banna-abu, banab, temporary shelter, B. bawna-boho, tabernacle ;
n ) R. o-banna(-hu), liver (A. M. § 182, 13) ;
III) o-barra, hair, Sm. ii-bara, hair, feathers (A. M. § 182, 115) :
IV) Sm. u-bbadda, nail, R. o-bada. claw (A. M. § 182, 114) :
*>) i) S. u-ban-di.
S. hucTuru u-ban-di, they that were [scattered] abroad (earth-surface),
n-amuda Sura-ban-di, they went up in an upper room, Samaria u-ban-di.
108 ABU, IABO, BODI, BOTTA §§65—68
[they passed] through Samaria, kairi u-ban-di Paphos tnuniru, [gone]

through the isle unto Paphos ;
2
) bon-di.
wa-m.alamala.da goba Adda bon-di, as we were driven up and down
in Adria, n-ausa ki ka ba bara bon-di, they committed themselves unto
the sea ;
3
) S. u-banna-ttu.
S. w-anda Lycia u-banna-ttu Stadt — t-iri Myra — miin hidda, we
came to Myra, a city of Lycia.
§ 65. Abu ; a time-reality, bu at rest, or b appearance, u in space.
a
) with, by, on, in.
bui ki d-Aiici d-ansi-sia, bui abu ki d-iisaigatwa, thou art my beloved
Son, in whom I am well pleased, utahajia h-adeki fa loko Aiici a-bolliti-n
tata-o-kona iisa mairia, l-andi-n bo-te aiomun ovavo abu, hereafter shall
ye see the Son of man sitting on the right hand of power, and coming in
the clouds of heaven, Arena Beelzebub abu Daii a-boredi faroka yauhahu,
and if I by Beelzebub cast out devils, siba abu l-ibikwa, and (he) cutting
himself with stones, kena n-ekita goba i l-oaiya l-eke abu, kenbena n-ausa
goba l-abu a-burrida-tu o-kona na-siki-n bia i, and (they) put his own
raiment on him, and led him away (lit. they went him-with) to crucify
him, h-erigi [aroka tare, marisi bajia h-erigi fa t-abu, lest while ye gather
up the tares, ye root up also the wheat with them, ho-bokota ho-kabo abu
di, handle me (L. XXIV, 39), ama abu w-ekito fa ? wherewithal shall we
be clothed ? misi-tu-ahaka-hu a-sikoa goba-te Moses abu barin, the law
was given by Moses, hui a-baptizedo fa Sa-tu Ialoko abu, ye shall be
baptized with the Holy Ghost ;
b
) abuia or abuie, to feed ( = calm appearance continuing for some
time?) ; Sm. abiija, bush hog (A. M. § 182, 90).
§ 66. Iabo, probably "the outer (free) side".
t-anda yuho-li o-koboroko l-iabo-mun, (she) came in the press behind
(him), b-osa da-iiabo mairia, Satan, get thee behind me, Satan, kena
bu-pesidi fa n to-loko mairia t-iabo mairia bajia pesi abu, and (thou)
shalt pitch it within and without with pitch, l-iiabo-area lo-kuti amun
t-ajinama a-ii-n, and stood at his feet behind him weeping, adeki-ci
l-iabo-muniro, (a man) looking back.
§ 67. Bodi, stiff ; bo, at rest, di, to stand, to be stiff.
a) bo-bodi, (thy fish-)hook, Sm. tatta~ru budde-hi, iron (strong) fish-
hook (A. M. § 182, 56) ;
b) tatta-budi-, to be stiff (example § 79 a) 3) I)) ;
c
) Sm. buddali. cassava-baking pan (A. M. § 182, 50A) ;
d
) Sm. buddahalalissi, dead coal (comp. balisi, ash, § 116b> D) ;
e
) Q. u-buddalli-hii, the knee, bone.
§ 68. Botta, or, rather ; bo quiet appearance, tta emphasizing ?
to-moroa h-ausa botta a-iyugara-ci~n ibici. but go ye rather to them
§ 68 BOTTA 109
that sell, John baptism, aiomuni warea goba ? loko-no botta warea ? the
baptism of John, was it from heaven, or of men ? misi-ka wa-mun wa-siki-n
bia tribute plata Cesar o-mun, abakoro botta ? is it lawful for us to give
tribute unto Caesar, or no 1 l-ajia [a koro botta lo-mun, and will (he) not
rather say unto him (L. XVII, 8), to-moroa k-amunaiga-ci o-mun botta
h-isika amateli h-amuni-sia ibena, but rather give alms of such things
as ye have, ki-jia m-a-ni b-a-li botta, but do not thou yield unto them
(Acts X X I I I , 2 1 ) .
CHAPTER VII
F? P ; B
§ 69. By means of the / or p, the Arawak expresses the principle of:

to strive, to aspire, airily, lightly.
No difference in meaning has been ascertained between f and p. B.
mostly writes f, Sm., S. and Q. mostly p ; G. has noted almost exclusively
f, with the exception of foreign words ; in the writings of Pen. and Roth
only f is to be found.
In order to show the character of the f (p), different f forms are given
below beside the corresponding b forms.
a) ibi-li-no ifi-li-be-ci bajia, from the least to the greatest (Acts VIII,
10), ibi-ro, something small, in : lo-kab-oa ibi-ro, his fingers, biama ibi-ro
ka-in kodibiyu, two sparrows ;
m. ifi-li, f. ifi-ro, great; ifiro, the human body ; ifirota, to enlarge ;
Sm. ipiru, the body, adda ippiru, the stem of a tree ;
a-fitikidi', to go forth, to go out, to come out, a~fitikiti-, to bring forth ;
b
) ba, again, aba, some, another, iba, eba, being the last, the end, ibara,
to remain, to be left;
fa, future (§ 5), will (§§ 28, 41) ;
Sm. a-pappassu-, sich ausbreiten, gross werden ; G. to kudibiyu fofasoa
a-morodo-n, the bird is soaring ;
Sm., G. papaia, papaya (A. M. § 182, 124A) ;
Sm. appapu-ttu, boses, wildes Wasser, heftige Brandung; R. appapu-ru,
bore, tidal wave ;
Sm. parassa, a spear ;
a-fatadi', to smite ;
a-fadakudi-, to shake (off — dust of your feet; of his raiment) ;
G. kuliala famodoa-tu malada, the boat is floating away upside down ;
G. ifa, Sm. ipa, duck (A. M. § 182, 95) ;
Sm. labba, water haas, paca (lapa or lappe in modern Trinidad Creole)
(A. M. § 182, 85) ;
A. M. (§ 182, 103) *kopa, fish;
foto-boto-ri, a nail ;
fata ? how many ? (§ 159 O) ;
c
) bari-ga, though ;
faroka, if ;
d
) bo, bu, quiet, quiet in space :
a~buvrida-tu, S. ka-balladara-tu ada, cross ;
S., Sm. a-balti-, a-ballati- B. a-bolliti-, to sit ;
§ 69 F, p, B 111
bolla kwa (kwon), S. balla-koa, to be sitting ;

bore kwa (kwon), S. piilla-koa-n (?) to be laying ;
Sm.borudi, basket, trinket-box ;
a-boredi-, a-boridi-, to cast away, to lose ;
o-buri, letter, character, a-buriti-, S. a-bulledu-, to write ; G. buiili, to
draw, to adorn, with colours or in black, a-buleti-, to have drawn, to write ;
a-bolli, bolli, to pass ;
a-fudi-, to blow ;
Sm. ehepudii-, to sweep clean ;
afu-dyi, principal person, ruler, afuji, to surpass, to rule ;
a-furi, furi, Sm. pulli, to spring up (a seed) ; B. atenwa tu-furi, first
the blade (Mk. IV, 28) ; a-funti-, to bring forth (plants) ;
a-fulifulito fa, [rough ways] shall be made smooth ;
a-fuili, to loose, to unloose ; lo-folida goba l-eki wa, (he) laid aside
his garment ;
G. funa\i, he is greedy, funa-ci. a glutton ;
e
) a-boragi-, to scourge, to beat (A. M. § 182, 134B) ;
a-forri-, to slay, to kill (A. M. § 182, 134B) ; a-forraa. to strive,
aforraa, war ;
f
) a-iibokota, to rebuke, aAibokoto-(n-wa), to be restrained ;
a~fogodo~, a-fokodo-, to divide, to part ;
s) sibo, face, in face of, etc. (in rest) ;
sifu, do. (in motion) ;
h) ribo, water side (in rest) ;
rifu, do. (in motion) ;
i) S. wunabu, (at) the ground ;
S. wunapu, (to) the ground.
i) iribe, uncleanness ;
Sm. uellipe, refuse, G. bahu-fi(h), a delapidated (straw) hut, t-1f*i(h,ai
thing no longer fit for use, maba [e, bees wax.
CHAPTER VIII
§ 70. The m everywhere indicates something like "hesitating", "humble",

"mild".
As a negative or privative prefix : m(a)-, §§ 10, 28 d ) .
As "uncertain": ma, §§5, 28*), 29*>), 32, 33, 138, ma-in, §35,
mo-tu, § 36.
Expressing surprise: § 136 e ) 3 ) , and perhaps also the following:
a
) ma(n), S. u-ma(n), every, all, entirely, the duration is indicated by
the long a.
kasakabo ma n-a goba naii temple o-loko, and they, continuing daily
with one accord in the temple, kasakabo ma-n-tu bia n na-sa-sia-no o-mun,
for perpetual generations (Gen. IX, 12), kenbena, h-adeka, kasakabo
rna-n ho-ma di, and, lo, I am with you alway, l-ici lo-iyu mi-ci ausa goba
Jerusalem mun i-ro wiwa ma~n, passover ifirokoro ka, now his parents
went to Jerusalem every year at the feast of the passover, origa-hu ma-n
kasakabo ma-n, [with prayers] night and day ;
S. lu-ma-re lii-kkurkiia u-man, and (with him) all his kindred,
manswa-ttu k-amonaika-hii ku a-ussa Egypten u~hurruru u-man, Chanaan
u-hurruru ma baddia, and great affliction (came over all the land of Egypt
and Chanaan) ;
Sm. da-man, I quite (bu-, lit-, tu-), u/a-man, we quite, or each one of us
(hit-, na~) ;
b) -ma-kwa, all, see § 120 a ) 5 ) .
c
) -no-ma, a group, see § 158 a ) .
§ 71. In the following forms m is used to indicate "to be (somewhere)
in an unpretending manner" (with a time-reality, o or u space, i principle ;
comp. also the interrogative words ama, § 139 a>. alo-man and alo-mun,
§ 139^)).
a
) !) o-ma, with (time-reality).
Pharisee-no anda goba Sadducee-no o-ma, the Pharisees also with the
Sadducees came, ama ibia b-ajia-ga to-ma, why talkest thou with her ?
bui bajia Jesus Galilee kon-di o-ma-ci goba, thou also wast with Jesus
of Galilee, hiaro b- isiki-sia da-ma-tu bia, kia a-sika ada iwi da-mun, the
woman whom thou gavest to be with me, she gave me of the tree (fruit) ;
2) m. (human) mi-ci, S. mu-tti, f. mu-tu, S. mu-ttu, combines two or
more persons previously indicated, to one group.
Jesus ausa()kita Peter, James, John mi-ci lo-ma wa, Jesus taketh with
§71 MA, MU, MI, INDICATING PLACE 113
him Peter, and James, and John, kidua-ni ka Adaie-li a-kenako-n-wa,

Simon o-mun l-iraiato bi, mi-ci ajia-n, saying, The Lord is risen indeed,
and hath appeared to Simon (L. XXIV, 34), Lamech aija goba l-irenoci
o-mun, Adah Zillah mi-ci, h-akonnaba d-ajia-n, and Lamech said unto
his wives, Adah and Zillah, Hear my voice, l-ajia-sia Jesus o-konomun
o-doma Joseph lo-iyu mi-ci abokwa ia, and Joseph and his mother
marvelled at those things which were spoken of him, b-ici daii mi-ci a-uada
b-ibici, thy father and I have sought thee, n-aiakatwa kiana Adam l-iretu
mi-ci, and Adam and his wife hid themselves, auaduli oniabu mu-tu o-mun
l-ahaka-ga, he commandeth even the winds and water, b-auta w-ausi-n
t-abokwa-boa (§ 120 s) 6 ) X I I >) mu-tu poroko o-lokomun, suffer us to go
away into the herd of swine, yuho-ro kibi b-amuni-ga maiaukwa-mu-tu
(§131 a) 2)) yuho-ro iviwa bia, thou hast much goods laid up for
many years ;
3
) perhaps connected with the afore-mentioned, S. -mu-kille
(§ 176c)).
S. gi-dia ( § 8 8 h > ) lu-miikille adia-n l-akudoa, and as he talked with
him, he went in (Acts X, 27), gi-dia wa-miikille andi-n abba kairi — t-iri
Clauda — u-jaboamiln hidda, and (we) running under a certain island
which is called Clauda (Acts XXVII, 16), gi-dia na-miikille akannabii-n,
when they heard these things (Acts VII, 54) ;
b
) mu-n, with different prefixes is used in the following forms to
indicate "the place where a thing is or remains".
1
) mun (i).
kia kasakabo o-loko prophet-no anda goba Antioch mun Jerusalem
warea, and in these days came prophets from Jerusalem unto Antioch,
akodo-tu toko o-noroko mun a-ribeta koro i; to-moroa a-fitikidi-tu
lo-noroko o-rea, kia a-ribeta loko, not that which goeth into the mouth
defileth a man ; but that which cometh out of the mouth, this defileth man,
abar-li Simon t-eda-isada-arin isikwa mun ka i, he is lodged in the house
of one Simon, a tanner, tanahu b-isikwa muni-n [a di o-doma, for to day
I must abide at thy house ;
2
) o-mun.
I) isa goba Julius Paulus o-mun, and Julius courteously entreated
Paul, lit. good was J. P. o-mun, kena ifiro-tu a-kota-he Levi a-murreta
l-oaiya l-isikwa o-loko lo-mun, and Levi made him a great feast in his
own house, kena na-kwaiaba tu-mun i, and they besought him for her,
d-imisidi fa tu-muni n, I will avenge her ;
II) a-kolda-sia l-isika goba Judas Iscariot Simon aiici o-mun, he
gave it (the sop) to Judas Iscariot, the son of Simon, l-a Jesus ajia-n
Simon o-mun, Jesus said unto Simon, lit. he-did J. saying S. o-mun, ho [a
ajia-n lo-mun, shall ye say unto him, Jesus oonaba-ga na-mun. ajia-n, and
Jesus answering them said, da-dankidwa bu-mun, I thank thee ;
III) daii a-bapti:e-dikitwa ti-ka bu-mun, I have need to be baptized
of thee, ma-baptize-dikito-n-wa-ci lo-mun o-doma ie, [they rejected the
Verhandel. Afd. Letterkunde (Nieuwe Reeks) DI XXVIII. B8
1H MA, MU, MI, INDICATING PLACE § 71
counsel of God], being not baptized of him, h-adekito-n-wa bia na-mun,

[do not your aim before men] to be seen of them ;
Iv
) Wacinaci da-mun ama o-doma bu-iba di ? my God, why hast
thou forsaken me ? lit. God (our-father) me-mun what because thou-
leavest me, Abraham o-mun Wacinaci, the God of Abraham (L. XX, 37),
ororo o-mun kalime Dan", I am the light of the world, bu-kalimeta
oriroko-ho wa-mun, lighten our darkness ;
*v) omuni, to be near, to draw near.
omuni-ga-te kia kasakabo barin, and the time draweth near (L. XXI, 8),
kasakoda anaka-in aba ororo o-rea omuni-ga u n-a matoroso-no, about
midnight the shipmen deemed that they drew near to some country, lit.
night midst-being one country from near is we they-said shipmen,
W -adaiana-sia ajia-ga, d-ikisi o-bora omuni-ga, the Master saith, My
time is at hand, ika tu fa-te toraha to-makwa h-adeki-n, h-aiita omuni-ni
n, when ye shall see all these things, know that it [the end] is near,
h-adeka a-sikiti-ci di omuni-n, behold, he is at hand that doth betray me ;
VI
) ivakaia (evil) ... omuni n, woe unto :
io-moroa wakaia lihi loko omuni n a-sikiti-ci loko Aiici, but woe to
that man by whom the Son of man is betrayed, wakaia ho-muni n,
a-buriti'Ci-no, Pharisee-no, murriga-ci hui ! woe unto you, scribes and
Pharisees, hypocrites !
3
) umuni (u, space), has been met with in one example, viz.
kena lo-bollita goba ikisida-hu a-bolliti-kwona-hu ajeago, umuni ki
a-soa-ga Imiselda-sia, and (he) sat down in the judgment seat in a place
that is called the Pavement ;
4) yumun(i) (§ 123).
!) k-ibena-n bena yumun i, and after he had spent some time there;
" ) (comp. ki, tu, §55b) 3,4)).
yumun-tu jiaro a-odo-tu, yumuni ki eagle kodibiyu a-herakida fa, for
wheresoever the carcase is, there will the eagles be gathered together,
h-adeka yumuni ki goba loko asoare-ci kabo, behold, there was a man which
had his hand withered, h-adeka-te yumun-tu Adaie-li a-torodo-n, see the
place, where the Lord lay, kenbena ika tu n-andi-n yumun-tu Golgotha,
and when they were come unto a place called Golgotha ;
Hi) yumuni, to be in a place.
kena b-ateda-li Egypt mun i-ro, kena yumuni [a bu d-ahaka-n bu-mun
o-bora, and flee into Egypt, and be thou there until I bring thee word,
yumuni-n o-doma sa-tu h-amuni-sia, yumuni ki [a ho-loa ba, for where
your treasure is, there will your heart be also :
5
) amun(i) (a time-reality).
!) ika tu l-andi-n t-amun, and when he came to it (comp. Jesus
oonaba-ga kiana ajia-n tu-mun, and Jesus answered, and said to it, Mk. XI,
13 and 14), a-siki-ni n apostle-no o-kuti amun, and laid them down at the
apostles' feet, ika ki Wacinaci ajia-n anda goba Zacharias aiici amun
malokon-aukili mun, (then) the word of God came unto John the son of
§ 71 MA, Ml , MI, INDICATING PLACE 115
Zacharias in the wilderness, kenbena, ika tu loko-no a-herakida-n l-amun,

and it came to pass, that, as the people pressed upon him, l-anda goba
l-amuni-sia amun, he came unto his own, l-ajinama t-amun, a-iibokoto-n
audasia l-ajia-n abu, and he stood over her, and rebuked the fever, Sa-tu
laloko a-tokoda goba-te l-isi amun, and the Holy Ghost descended ... upon
him (l-isi, his head), kenbena na-sika goba l-isi amun ajia-hu lo-konomun-
tu, and (they) set up over his head his accusation, tanahu d-anda b-amun,
and now I come to thee ;
11
) k~amuni, to possess, m-amuni, to possess not.
to-makwa d-amuni-sia bui k-amuni-ga, all that I have is thine, to~makwa
Awa k-amuni-sia d-amuni-ga, all things that the Father hath are mine,
alika-i jiali k-amun-ci n, lihi-ki o-mun t-isiko sabu fa ba, kenbena yuho-ro
sabu l-amuni fa ; to-moroa alika-i jiali m-amun-ci n, lihi-ki o-rea l-amuni-sia
onnako fa, for whosoever hath, to him shall be given, and he shall have
more abundance ; but whosoever hath not, from him shall be taken away
even that he hath, Cesar amun-tu, [the image on the coin is] Caesar's ;
111
) amunte, amute (== amun-ci ?), to be wont.
kena l-ausa synagogue o-lokomun, l-amute-n be l-ausi-n jin, sabbath
kasakabo o-loko, and, as his custom was, he went into the synagogue on
the sabbath day, lo-mairikota goba kiana ba ie l-amute-n, and. as he was
wont, he taught them again, kia ki ifirokoro ka ikisi o-loko adaia-hu
l-amunte goba a-dokodo-n abar-li siba-loko-ci loko-no o-mun, n-ansi-sia
jiali ki, now at that feast the governor was wont to release unto the people
a prisoner, whom they would ;
6) aiomun(i), a high place ; i, free, o, space ? see, however, § 83 ; l ).
:
) aiomun bawhu o-loko na-sika goba n, they laid her in an upper
chamber, kenbena l-anda n-abu aiomun-tu ororo ajeago mun, and (he)
bringeth them up into an high mountain, H-icinaci aiomun kon-di. your
Father which is in heaven, aiomun isauka, the kingdom of heaven, kenbena.
h-adeka, ajia-hu aiomuni o-rea ajia goba, and lo a voice from heaven,
saying, kena abat cubit o-loko b-iibidi fa aiomuni-ni n, and in a cubit shalt
thou finish it [the ark] above ;
11
) aiomunti-, to exalt ;
7
) abo-mun, under; b in rest, o space.
Wacinaci kiana a-murreta goba kibilokoukili, atagakoto-n kibilokoukili
abomun-tu oniabu, kibilokoukili amun-tu oniabu o-rea, and God made the
firmament, and divided the waters which were under the firmament from
the waters which were above the firmament, da-sikwa-sidi-tu abomun, [to
come] under my roof, t-adina abomun, [to gather] under her wings, tapel
abomun-ga pero, the dogs under the table, n-abomun goba i, (he) was
subject unto them, ajia-hu abomun-ci loko daii badn. soldaro-no d-amum-ga
daii abomun, I also am a man set under authority, having under me soldiers;
c) o~makana. over against: comp. o-ma. with § 71 a ) i), kona.
against, § 63.
a-bolliti-n a-odo-ci-sikwa o-makana, sitting over against the sepulchre.
B8*
116 M IN DIFFERENT WORDS §§72—74
to-moroa abakoro l-a goba ajia-n na-makwa na-makanna, but he denied

before them all, b-iibidi-sia ki na-makwa loko-no isibo o-makana, which
thou hast prepared before the face of all people, lo-makana-ci-no, the (his)
neighbours, misi-n bia w-onyi-n b-akosi o-makana, (we) to do always that
is righteous in thy sight.
§ 72. M = holding in, holding back, hesitating, shrinking from.
a
) !) amaro, to be afraid, to fear ;
2
) amaronto-, to threaten ;
b
) n-amoto {a d-aiici o-bora, they will reverence my son, m-amoto-(n-
wa), to be of good cheer, to have courage, confidence ;
c
) Sm. u-maroa-n, I. Th. morowa, arrow with blunt head for shooting
birds (comp. to-moroa, but, § 120 b )) ;
d
) mimi, to be cold, mimi-li the cold, winter, imimidi-, to cool, imimido-
(n-wa), to wax cool.
§ 73. M = submissive.
a 1
) ) S. a-ssika ... arm, to believe, to obey (a-ssika, durative to put, to
give).
S. abba-nu n-ebenna assika-ka hidda l-adia-ssia-bi-ru arm, kan abba-nu
m-a-ni-rubu n-a, and some believed the things which were spoken, and some
believed not, a-ssika-hii-ssia bia Wamallitakoanti, hui arm adi-n, we ought
to obey God rather than men (you), bu-morrua ma-ssika-n b-a-li n-ame,
but do not thou yield unto them ;
2
) Pen. b-ithe-fa-do d-ame-ni, you will drink for me ;
b
) 1) Sm. ime-n, willig, munter sein zu etwas, B. hime-n, oft (Mk. VII,
3), S. Thessalonika-kunna-na adi-kuba\je nai-kewai ime-n iissa-ttu ibiti,
(Acts XVII, 11 Thessalonicans more-than-were they they willing holy
(word) touched) ;
2
) ime-u/abu, imehi-wabu, always ;
3
) S. imeniku-hu abbu, gladly ;
4
) Sm., S. imenikuttu-, to cause to be willing ;
5
) imeko ka di, I am ready, S. imeku-ka-hua\de, I am ready, imeku-hu
abbu, diligently ;
6
) imigodo-, S. imekudu-, to send ;
7
) k-imikebo, to work, to toil, to till ;
8
) Sm. himekune, yam (napi), Dioscorea trifida ; (or: hime-kune,
fish-like, § 63 a) 2A) ?)
9) tamo-tu goba, mamari-tu imisido-n-wa. (she) was bowed together,
and could in no wise lift up herself (comp. tata. hard, and Island Karib
tamon, prisoner, slave, l-emon-hali, he is bowed together tamonet, crane
(bird)).
§ 74. M = new, humble, discreet, cautious, fine.
a) _
b
) imeodo-, to bring forth (children) ;
c
) imi-lia, to be new ;
d
) 1) mali, should, ought.
§§75—76 M IN DIFFERENT WORDS 117
lihi wadili ]ew~no a-bokoto-sia, na-forri-sia mali, this man was taken of
the Jews, and should have been killed of them, waii m-ikisi mali kiana
Wacinaci korrokori jia-mu-tu bia, we ought not to think that the Godhead
is like unto gold ;
2
) S. ma-malli, not to be able, not to be possible ;
3
) man, to be not certain (?, § 146) ;
4
) ma-man, to be not at all (§ 147) ;
B
) S. a-malliti~, B. a-murreti-, G. a-maliti-, to bring forth, to create, to
make (A. M. § 182, 144A) ;
6
) S. malliku, to be able to ;
7
) S. a-mallikutta, B. a-mairikota, to teach, B. a-mairikoto-(n-wa), to
learn ;
8) Pen. (11. 17a III p. 105) Mali, the mother of knowledge :
e
) !) kaspara o-mana, the edge of the sword, Sm. ka-mana. to be sharp,
ma-mana, to be blunt, a-manti-, to sharpen (A. M. § 182, 146) :
2
) Sm. manna-li, sieve, manna-ka, manicole palm (A. M. § 182. 124) :
t) animals which cast their hide (? ; see § 168 : A. M. § 182, 43) :
emena-hu, worm, worms (probably "vermin", "insects"), imina-ri. scorpion,
scorpions.
§ 75. M = tender.
a
) seme-tu amateli k-amun-ci, (they which) live delicately, S. seme-tu
Evangelium, the Gospel, Sm. seme-n, to be sweet ;
b
) miaumia-tu eke-hu, soft clothing, miaumia-ci eke, a man clothed in
soft raiment, G. toho muyamuya-ya, this is soft.
§ 76. M = floating.
a
) amodi-, to go up (into a mountain, out of the water) ;
b) i) mihu, a ship (A. M. § 182, 52) ;
2) himi, a fish (A. M. § 182, 102) ;
c
) Sm. malla-li, current ; Sagot mala-li. fall, Pen. Koritini o-mala.
Corentyn stream ; B. wa-malamalada goba Adria bon-di, we were driven
up and down in Adria. na~tokodo()kota kiana na-wcla-n wa, a-mullidi
robu t-a-n bia, (they) strake sail, and so were driven ; S. a-malladii-, to
float away ; B. onikain mulla-n kia baivhu o-kona mun, the stream beat
upon that house ;
d l
) ) G. simala, Sm. simara, R. shimara, arrow (si, point. § 116C) ;
A. M. § 182, 54) ;
2
) S. a-humadu- to rush (the wind) ;
e
) a-morodo-, to fly (a bird) ;
f
) o-hoTomurrida, waves, etc., see § 122 d ) 1) I V ) ;
s) 1) murriga, to be false, to lie ;
2
) a-murrida, to deceive, a-murrida-koto-(n-wa). to err;
h
) camel ho-mokoda, (you) swallow a camel.
CHAPTER IX
§ 77. The n is used in the Arawak language, in order to indicate

"firmness or substantiality of a neutral character". The consonants give
form, firmness, to the shapeless mass indicated by the vowels ; the d, t, k,
m etc. do this, each in its own characteristic way ; the n does the same, but
without any specific character.
§ 78. Ni.
a
) nii-ka-n, nii-ma-n, a while, a little.
niikan n-a k~ibena-n, and after they had tarried there a space [they were
let go], niiman t-adiki ajinama-ci-no yumun anda goba l-amun, and after a
while came unto him they that stood by, h-ahakobu-in bia niiman, [come]
and rest (ye) a while, kena lo-kwaiaba i l-icirikidi-n bia t-eribo-area niiman,
and (he) prayed him that he would thrust out a little from the land ;
b
) S. ni rubu kurru, a long time, no little, no small, not a few ;
c
) S. ni-kebe, to occur immediately, straightway, forthwith ;
d
) -ni, something that really is, or shall be, see § 25 ;
•§) 1) ani, anye, anyi, onyi, a thing, a thing possessed ; see examples in
§ 32, and :
alika-i koro ajia goba l-amuni-sia o-konomun, Daii a~ni toho, ma-in;
to-moroa na-makwa n-anye to-makwa, neither said any of them that ought
of the things he possessed was his own ; but they had all things common,
b-onnaka b-anyi-re-n, kena b-osa, take that thine is, and go thy way,
kenbena yumuni ki da-siki [a to-makwa d-anyi iwi, da-nyikau bajia, and
there will I bestow all my fruits and my goods, wa-herakida w-onyi-wa,
we took up our carriages (Acts' XXI, 15), k-onyi-li. the owner
(Acts XXVII, 11) ;
2
) onikau, o-nyikau, Sm. anniku'hu goods, B. sa-tu onyikau, treasure ;
s) S., Sm., v. C. ani, B. onyi, to do (A. M. § 182. 139) ;
f) onnibita (or onnibiti-), to disperse, S. a-nebetu-(nn-ua) ... n-auri-
koawa, to be dispersed, scattered, divided.
§ 79. Na, no.
a
) -na, continuation.
1) kena, and (§ 5 1 ) , kenbena, a n d thereupon (§ 5 1 ) , kiana, events are
proceeding (§ 5 3 ) , S. hinna, do. (§ 5 4 ) , B. bena, after, ibena. a time, a part
( § 5 9 ) , kona, etc. ( § 3 7 ) , bona, etc. ( § 6 4 ) , kwona, instrumental
(§ 120 a) 2)) ;
2) iana, heel ( § 1 3 2 ) , adina, arm (§ 86 e>), itena, blood (comp. § 187);
§ 79 NA, NO 119
3
) o-no means the neck (or the throat ?) (A. M. § 182, 20) :
I) hui tatabudi-ci o-no-ro, ye stiffnecked, molo siba a-iiodokota-n
ka /o-no-ro o-kona, that a millstone were hanged about his neck, onnaka-
ro-hu h~isika ti-ka a-mairikota-sia-no o-no-ra-ji, (ye wish) to put a yoke
upon the neck of the disciples, naha loko-no anda-te na-no-roko abu da-
mun, n-areroko abu n-adaiakita di, this people draweth nigh unto me with
their mouth, and honoureth me with their lips ;
" ) G. honoli, anula, herons (A. M. § 182, 21) ;
b
) !) -na~, plurality of a family-relation ; often the preceding vowel is
metamorphosed, and also apocope of the a occurs :
ici, to be father to one person (indicated by the pronominal prefix),
ici-na-ci, to be father to more than one person, wa-ci-na-ci, our father ;
adaia, to have authority, adaiana-sia, master ;
isa, to be child, l-isa-n-ci, his servant ;
da-bogi-ci, Sm. da-buki-ti, my (man) older brother, na-boge-n-ci. Sm.
na-bukei-n-ti, their older brother ;
-) -no, plurality (two or more) of rational beings (see also § 187) :
I) wa-ci-no-ci, Sm. wa-tti-nu-ti, our fathers ; wa-boge-no-ci, Sm.
wa-buke-nu-ti, our (man) older brothers; -kwono-no-ci, see § 120 a ) 2 ) n ) :
n ) loko. man, loko-no ; hiaro, woman, hiaro-no : akirikia, nation,
akirikia-no ; soldaro, soldier, soldaro-no ; publican, publica-no : prophet,
prophet-no ; virgin, virgin-o; Pharisee, Pharisee-no : Jew, Jew-no ;
Roman, Roman-o; Christian, Christian-o ; Christ. Christ-no ; angel.
angel-no (all English words) ; etc.
In the same manner : aba-no, some, biama-no, two, kabuin-o. three, etc. ;
[ata-no. how many — when used in relation to people ; habe-ci-no, the
elders, a-buriti-ci-no. the scribes, lo-mairikoto-sia-no. his disciples, etc.
Wadili, man, often takes no plural suffix :
Wadili, Sirs (Acts XXVII, 21), biama-no wadili. two men (L. XXIV,
4), wadili Nineve o-kono-no, the men of Nineveh (L. XI. 32), wadili jiaro
hiaro-no jiaro, whether they were men or women.
However : wadili-no Niniveh o-kono-no, the men of Nineveh (Mt. XII,
41), wadili-no a-bollita goba kiana. so the men sat down (J. VI, 10),
biama-no angel-no, two angels (J. XX, 12), biama-no soldaro-no, two
soldiers (Acts XII, 6).
S. gives, contrary to the principles of Arawak : issehii-nnu the worms.
Stadt-nu, cities, S. and Sm. kuddibiju-nu, fowls, birds, Sm. iijehi-nu, lice :
i n ) noma, indicating a group, see § 158 a) ;
c) i) ina.
t-isiri kiana hatatwa ... to-moroa t-iina a-kororoswa, the [ship's]
forepart stuck fast ... but the hinder part was broken, abar aiomun ina-rea
aba t-ina-rea ki ba, from one end of heaven to the other, a-sika-sia t-ina-
roko~tu bia, which is become the head of the corner, bawhu-yuho ina-roko
mun. [standing] in the corners of the streets : S. Goff aditti-ti wa-llua
u-ina-miln-tu, God, which knoweth the hearts ;
120 AN, ON § 80
2) iinata, to begin.
na-iinata-ga onyi-n toho, and this they begin to do, a-iinata d-a-n ka
ajia-n, and as I began to speak ;
3) inaka : n-akoikita goba na-iina-ka mun-i-ro, they went backwards
(J. XVIII, 6) ;
4
) inabo, (following, etc.) after.
abaren na-iiba goba na-neti-n, ausi-n l-iinabo, and straightway they
forsook their nets, and followed him, ajia-hu n-imigoda l-iinabo kiana, and
(they) sent a message after him, l-onnaki-n bia n Jesus inabo, that he might
bear it after Jesus, kena l-isifuda-ga ajia-n l-iinabo-ci o-mun, and (he)
turned him about, and said unto the people that followed him ;
d
) anaka (time-reality), anaku (space), the midst.
kasakoda anaka-in, about midnight, kena t-isidi-tu anaka-roko-ji na-
tokodo-kota i lo-torodo-kwona-hu ajeago anaka-bo Jesus isibo-mun, and
(they) let him down through the tiling with his couch into the midst before
Jesus, kena l-isika goba anaka-bo na-mun i, and (he) set him in the midst
of them, Jesus anda goba anaka-bo l-ajinama goba, came Jesus and stood
in the midst, yumuni ki anaka-bo ka Daii na-mun, there am I in the midst
of them, kibilokoukili anaka-bo fa oniabu o-mun, let there be a firmament
in the midst of the waters, anaka-bo-tu yara o-mun kokke-hu ada bajia, the
tree of life also in the midst of the garden, a-iibi-n i anaku-ji a-oda-hu abu,
leaving him half dead, kena anaku-ji abu l-anda, and (he) brought a certain
part, anaku-ji-bo kiana lo-kurrada-ga, he burst asunder in the midst, kena
aiakata-kwona-hu kimisa temple o-loko-tu a-terakidwa goba anaku-ji bo,
and the veil of the temple was rent in the midst ;
e
) !) x ) onabo, low, the ground.
onabo o-bolisi, the dust of the ground, a-butiti-n lo-kabo abu onabo
ajeago, and with his finger wrote on the ground, onabo-ci, them of 1G~
degree, onabo-tu, the low estate, onabo-n-ci o-loa-n o-doma di. for I am ...
lowly in heart, onabo-tu o-loa abu, with all humility of mind ;
II
) oonaba, to reply ; the object is always indicated, e.g. centurion
oonaba goba n, ajia-n, Adaie-li, etc., the centurion answered and said,
Lord, etc., to-moroa ma-onaba-n l-a goba abar ajia-hu tu-mun, but he
answered her not a word, ama koto b-oonaba-ga ? answerest thou nothing ?
III
) R. n-onabo-kuanna, a shield ;
2
) S. wunapu in the following: l-ittikida ... wunapu-ddi, (he) fell
down [from the third loft] ;
3) onnaki-, S. a-onnaki-, to take ; a~odo-ci n-onnaki-kwona-hu, the
(their) bier ; aunaki-, S. anniki-, to receive ; Sm. anniki-. nehmen, tragen,
Sm. annaku-(nn-ua), to paddle ; see § 91 (A. M. § 182, 136) ;
4
) onnaka-ro, burden ;
5
) onnawa, to choose.
§ 80. An, on, having firmness, forms a part of:
a) l) waboroko anda-hi mun, [they found the colt] in a place were two
ways met, G. waboroko anda-ka. two ways meet ;
§ 81 ALIENABLE POSSESSION 121
2
) Sm. andaka, joint, articulation ;
3
) andakoto-, to join, to cleave to ;
4
) andi-, to come ; andi- ... aba, to bring, ausi-ci Paul abu anda l-abu
Athens mun, and they that conducted Paul brought him unto Athens ;
B
) Sm. ansa, ansi, to grate (cassava, etc.) ;
b
) ansi, inner peace, G. (according to Baptist:) vitality; Island Karib
anichi, heart, soul, life, k-anichico, wise ;
1
) love, to love, see § 1 8 ;
2
) na-tattada n-ansi-wa, they comforted them, lit. they strengthened
their-ansi-own, bu-tattadoa-li b-ansi-wa, be of good cheer ;
3) yura ... ansi; yu. §§ 123, 124, ra, §§ 104—108.
Jerusalem mun l-anda ti-n o-doma yura l-ansi Pentecost kasakabo o-bora,
for he hasted, if it were possible for him, to be at Jerusalem the day of
Pentecost, lit. J. place he-come wishing because yura his ansi P. day future
point of time, S. ni-kebe-ka jura-n w-ansi akunnu-n Macedonia-muniru.
immediately we endeavoured to go into Macedonia, Sm. jura d-ansi. I
long for ;
4
) S. jura-ku d-ansi, I must by all means ;
5
) S. jura-hii'lukku ansi, he hastened, (he) was zealous ;
6) a-iyurati- ... ansi, Sm. a-ijulattu- ... ansi. to trouble, to be
troubled, to be vexed, to care for ; also : to-makwa ororo ajeago-ji lo-
yuvata Jew-no ansi, a mover (lit. he moves) of sedition among all the Jews
throughout the world.
§ 81. -n, -in, metamorphosed vowel -f- n, inserted vowel -n ; that which
is indicated by the word, loses its mobility, its vividness, in the firmness of
the n ; it becomes vague in regard to time.
a
) behind object-words, when they indicate possession (alienable
possession).
1) ada, tree, stave, h-ada-n, (your) staves : kaarta, book, l-ikaarta-n ;
Galilee, akirikia-no Galilee-n, Galilee of the Gentiles ; sapatu, shoe,
l-isapatu-n ; a-burrida-tu, cross, bu-burrida-tu-n ; temple, Diana temple-n,
the temple of Diana ; sikapo, sheep, da-sikapo-n ; pound, bu-poundi-n ;
priest, Jupiter priest-in, the priest of Jupiter ; lamp(u?), lamp, wa-lamp-
en ; itena, blood, da-tene-n ; yara, hedge, l-iyara-in ; baka. ox, cattle,
ho-baka-in ; plata, silver, money, bu-plate-n ; nete, net, na-neti-n ; kano,
vessel, ti-kane-n ; tapel, Sm. tafel, table, da-tapelo-n, Sm. da~ta[ulu-n ;
2
) w-ikiduadi-n, our faith, n-imikiduadi-n, their unbelief, a-sogoso-n
na-boragi-n, and washed their stripes, n-ajia-n. their tongue, bu-sweardoa-n,
thine oaths, w-aboa-n, our infirmities, n-aboa-n, their diseases, b-aboa-n.
thy plague.
With some words, as for instance kokke. life, no -n is applied. Both
forms, in the following examples : S. a-huda-hii u-karri-n, the pains of
death, na-karri-n, na-karri, their diseases, lii-karri-n, lu-gkarvi. his disease :
b
) da-ie-n, S. da-ia-n, mine, etc.
da-sa, b-osa, b-imikebo ba tanahu da-ie-n vine kabuea o-loko. son. go
122 ALIENABLE POSSESSION, CHANGES OF N §§82—83
work to day in my vine-yard, m~iitesia-n b~a bu-ioci iretu, l-jkita-kwon-ci

bajia, 1-ikita-ktOon-tu bajia. l-iie-n baka bajia, thou shalt not covet thy
neighbour's wife, nor his manservant, nor his maidservant, nor his ox,
n-ibilokota phylacterie na-iie-n, they make broad their phylacteries, kenbena
aba-no ho-boragi [a h-iie-n synagogue oAoko, and some of them shall ye
scourge in your synagogues ;
c
) in the particle mun, indicating place ;
d
) i) in order to take from the verb the definiteness in regard to time, see
§5, table, forms 7, and §§26, 2 7 ;
2
) something similar in the forms ji-n ( § 8 8 b > ) and -kwo-n
(§ 120 a) 2). related to -kwona).
§ 82. a ) With the following substantives, all ending in i, an a is added
if they indicate possession :
korrokorri, gold, lo-korrokorri-a ; logie, garner, barn, da-logi~a ; matisi,
wheat (maize), lo-marisi~a ; meli, bread, loaf, wa-meli-a ; oili, oil, h-oilua ;
sesi, chariot, l-isesi-a ; warnwarri (Roth), fan, lo-wariwati~a ; Sm. borudi,
a basket, da-borudi-a ; hatti, Cayenne pepper, da-hatti-a ; horudi, woman's
basket, da-horudi~a; kekelli, cassava-soup, de-keh(?)Hi~a; kirahudulli,
spindle, ikiruhudulli-a ; mannali, a sieve, da~mannali-a, G. (Creole mati,
friend), da-mati-a, komiki, a bowl, da-komiki-a.
Beside da-logi-a, da-logie-n also occurs ; a difference in the meaning
has, however, not been found. Sm. uses the -n with several words ending in
i, for instance dubuli, a ray, da-dubuli-n, hadduli, a sort of rabbit,
b-ahadduli-n; sikkisikki, grass-hopper, da-ssikkissikki~n ; siparalli, iron.
da-ssiparalli-n ; waijoukassi, small arrow, d~oaijoakassi~n.
b
) -Ti, -te, -le (comp. ~ci, § 21, -li, §§ 175, 176) have been met with in :
alaiti, a candle, ifko-hu alaiti-ti, the light of the body ; Sm. ipa, a duck.
d-ipa-te ; juli, tobacco, da-juli-te ; ikana, bush rope, dAkana-te ; pimittika,
wax, d-ipimitikka-le.
§ 82 A. a ) G. fukuliguQi-a, snake (upi) resembling an aguti (fukulepu);
b
) G. warakaba agoa-te, tigers (agoa) that look like or behave them-
selves like trumpet-birds (warakaba). Other examples, § 199.
Comp. also B. ji-n, ji~a, as, § 88. It may be that the Arawak considers an
object in itself, the alienable possession, as a likeness, an image or a copy
of the idea which it embodies, or as only the external form of its spirit.
§ 83. a) -N- (Arawak or A. M.) becomes -h-, ~y-, — :
inabo (§ 79 c) 4)), iabo ( § 6 6 ) , behind ;
am, anyi, onyi (§ 78 e)), ie (? § 81 b)), a thing, a thing possessed ;
S., Sm., v. C , G. ani, B. onyi, to do ;
bania, banyia (§ 60 e ) ) , lasting some time :
{*-augi-na-ci, *-augi-no-ci ?), -augi-o-d, Sm. -huki-n-ti. several brothers:
(*na, *ena ?), ie, endpoint pronoun III pi. ;
A. M. § 182, 18 *ercene, *inene, Arawak ic. tongue ;
" 1 7 *numa, mouth, Arawak Sm. etna. uima. aema-miin, the
mouth of a river ;
§ 83 CHANGES OF N 123
A. M. § 182, 38 *eno, Arawak iyu, mother ;

60 *eno, Arawak a-io-mun, heaven ;
63 *iuina, Arawak Sm. wiyua. Pleiades ;
32 *e(s)ina-ru, Arawak hia-ro, woman ;
,, 107 A, 107 B *haniu, Arawak hayu, wasp, gnat, ant ;
,, 120 *kaniri, Arawak Sm. kalli, cassava, kanneki-ddi, Cas-
sabistocke ;
b
) -ng instead of -n :
G. da-sikwa-rj, my house, ulalo tikidi-q, fog in the morning, R. b-anshi-
ng-odoma\de, if you like me, hiaro-no-dulluhi-ng, woman's pole (R. 19a,
Sect. 155) ;
c
) S. spells instead of -nn- also -h-, instead of -mm- also -m-:
presumably we have to do here with a mark of abbreviation in the MS :
d
) -m instead of -n :
S. u-mum, amum, most often however u-mun, amiin ; v. C. isa-m bia =
B. isa-n bia, G. see § 193.
CHAPTER X
§ 84. The d, in the meaning of "to stand", "will-power manifesting

itself by remaining motionless", we have already met with, when we
considered the construction of the action-words (§ 1), and further in
emphasizing particles ( § § 44—47A), as well as in the ending of object-
words {kon-di, kon-du, bon-di, §§ 63 b>, 64 b >). In the last-named function,
also in :
afu-dyi, principal person, ruler, afu-du-wabu, queen, ho-kuti-roko-do,
your sandals (ho-kuti-roko-area, (from) under your feet), l-isi-bora-du, a
(his) pillow, siba o-bora-do, the foundations of the prison, ma-bora-do fa,
(being) without a foundation, isifo-do, door.
Di sometimes alternates with dyi and ji, (phonetically dzyi) ; a cor-
responding phenomenon has been noted with the t and the s (§§ 90, 113).
§ 85. -(I)ji, -di, the preceding form is meant as a fixed place or thing.
to-makwa church-iji man na-sika habe-ci-no ikita-ci bia ie, and when they
had ordained them elders in every church, meli na-kurrada-bo goba bajia
aba aba mun bawh-iji, and (they) breaking bread from house to house,
n-ausa goba kiana na-uaiya na-sikwa-ji na-makiva, and all •went to be
taxed, every one into his own city, n-ausa kiana to-makwa bawhu-yuho-ji
man ausi-n ajia-ci sa-tu ajia-hu, isadi-n to-makwa-ji, and they departed,
and went through the towns, preaching the gospel, and healing every where.
kena n-anda l-amun to-makwa-ji watea, and they came to him from every
quarter, aba-ji-bo n-akoiwa goba na-uaiya na-horora mun i-ro kiana, they
departed into their own country another way, aiomun-ji-tu kodibiyu, [over]
the fowl of the air [have dominion], n-akonnaba Adaie-U Wacinaci ajia-n,
akona l-a-n ka j/ara o-loko-ji mimi-aukili-di, and they heard the voice of
the Lord God walking in the garden in the cool of the day, yuho-li akodwa
to-loko-ji, [broad is the way] and many there be which go in thereat,
Adaie-li kalime a-kalimetwa n-ikira-ji, and the glory of the Lord shone
around them, ma-odo-ni bo [a Adaie-li Christ o-bora-ji b~adeki-n bia-te i,
that he should not see death, before he had seen the Lord's Christ,
l-adiki-ji, the (his) younger son, the second (son), taha-ji-be-tu ororo mun
bajia, and unto the uttermost part of the earth (Acts I, 8), kena a-burrida-
tu na-sika lo-nora-ji, and on him they laid the cross, alomun-ji jiaro fa ifiro-
tu adedisaro, and great earthquakes shall be in divers places, yumun-ji ki
lo-bolli-n fa-te o-doma, for he was to pass that way, A:ena Jesus akodwa
goba a-bolli-n Jericho o-koboroko-ji, and Jesus entered and passed through
Jericho.
§86 ADI 125
§ 86. Adi, aji ( § 2 0 ) , protruding.

a
) S. adi, upon (in an abstract sense).
S. Gouverneur bia\i Egypten u-hurruru adi, lii-ssiqua-mun-ti adi ba,
governor (to be he) over Egypt and all his house, hii-ttenna-wa andi-n-
kebe tna-ppa h-issi adi, your blood be upon your own heads ;
b
) S. adiaku, upon (in space), B. ajeago. upon; ku. go. §61.
S. Paulus m~ani-bena a-ssiki-n lii-kkabbu na-ssibu adiaku, iissa-tti iljahii
anda hidda n-adi, and when Paul had laid his hands upon them, the Holy
Ghost came on them, ahabula adiaku, [to sit] on [his] throne ;
B. aba a-tikida goba yumun-tu siba ajeago, some fell upon stony places,
daii adeka goba Ialoko a-tokodo-n wicu jin aiomuni o-rea l-ajeago,
oaboddi-n l-ajeago, I saw the Spirit descending from heaven like a dove,
and it abode upon him, kia ki h-ajiaAi bawhu ajeago-area, that preach
ye upon the house-tops, Adaie-li Ialoko d-ajeago ka, the Spirit of the Lord
is upon me, aloman ororo ajeago ka di, as long as I am in the world
(earth upon) ;
N.B. in other cases "upon" is rendered by amun, § 71 b ) 5 ) , or o-kona,
§ 63.
c) i) adiki, after.
kena a-kota-he adiki, and supper being ended, kenbena yuho-ro koro
kasakabo adiki, l-adiki-ji l-aiici a-herakida to-makwa, and not many days
after the younger son gathered all together ;
S. gi-dikki n-akujoa, then returned they ;
2
) Sm. adikki-hi, footprints, track ;
d
) adiki-loko, instead of, in the room of ; after-in.
l-isiroko l-andakota kiana ba t-adikiloko, and (he) closed up the flesh
instead thereof (Gen. II, 21), l-ici Herod adikiloko, [Archelaus did reign]
in the room of his father Herod, da-siki fa bu-muni n b-amuni-sia bia. bu-
sanoci k~amuni-n bia b-adikiloko n, he would (I will) give it to him (thee)
for a possession, and to his (thy) seed after him (thee), waii icinoci
n-adikiloko-ci, our fathers that came after (them) ;
e
) adiki, the lobe of the ear ;
i) 1) adibeyo, belly, womb (§ 124) ;
2
) to-moroa t-adibo-loko n-adeka amudikile-hi jiamutu, but they
discovered a certain creek with a shore ;
e) i) adina, arm, wing, Sm. adena, lower part of the arm, from the elbow
unto the hand (A. M. § 182, 25) ;
2) adinabo, branch (A. M. § 182, 26) ;
3) adina-mun, near to, in the vicinity of.
t-adina-mun-ci, her neighbours (L. I, 58), w-asiga-tc t-adinamun-tu
bawhu yuho mun, yumun d-ajia-n bia ba. let us go into the next towns, that
I may preach there also ;
4) ajinamu-, ajinama, to stand, to rest (the ark upon the mountain
of Ararat).
126 AJI; JIA, JIN §§87—88
§ 87. Aji, more than.

a
) b-a()alikibitoa hiavo-no aji, blessed art thou among women, kia isogo-
tu wabu bavin to-makwa t-isi aji, which indeed is the least of all seeds,
na-bolli goba kiana Mysia aji, Troas mun andi-n, and they passing by
Mysia came down to Troas ;
b
) kalime-hi sanoci aji-ka ka-ieniko-n toho ororo sanoci na~kirikia o-loko,
for the children of this world are in their generation wiser than the children
of light, a-kota-he aji-ka kokke-hu, koto ? eke-hu aji-ka ifirohu, koro ? is
not the life more than meat, and the body than raiment ? t-aji-n bia hu, and
subdue it (Gen. I, 28), kena l-aji goba n-ajia-n priest-no afudyi-no ajia-n
bajia, and the voices of them and of the chief priests prevailed, n-aji-ti (ti,
§ 110) goba bajia na-muni kwawa, and there was also a strife among them ;
other examples, see" § 149 b ).
§ 88. a ) jia, S. dia, doing as, becoming as.
toho jia l-a Adaie-li da-mun, thus hath the Lord dealt with me, naii jia
ho [a koro kiana, be not ye therefore like unto them, ajia-hu k-amun-ci jia
l-a-n goba a-mairikota-n o-doma ie, a-buriti-ci-no jia l-a goba koro, for he
taught them as one having authority, and not as the scribes, bilibiliro jia l-a
goba ka-raie-n, kena snow jia t-a goba l-eke arira-n, his countenance was
like lightning, and his raiment white as snow (Note the word-order in the
Arawak sentence, § 13), ifili-ci-wabu hui o-koboroko, lihi isogo-ci-wabu
jia ma fa, he that is greatest among you, let him be as the younger ;
b
) jin, S. din, being as (-n, form, comp. in the following example atiki-
di-n and bilibiliro ji-n).
daii adeka goba Satan a-tikidi-n aiomuni warea bilibiliro jin, I beheld
Satan as lightning fall from heaven. Other examples in § 1 ;
c
) S. di-ssia, to be a custom, a manner ; G. dai disa-ya ulisebe u-kili
mautia anobo-(n, I am accustomed to rise at daybreak, l-idisadoa da-ma,
this man has remained true to me ;
d) o-ma-n-jia, o-ma-n-jin, like.
loko wa-murreta-te wa-ma-n-jin, waii jia-mu-ci bia, let us make man in
our image, after our likeness, Wacinaci o-ma-n jia-mu-ci-n bia i lo-murreta
goba i, in the likeness of God made he him, imilia-tu ibena to-ma-n-jia ma
koro wahadu-tu o-kona bajia, and the piece that was taken out of the new
agreeth not with the old ;
e
) Combinations of ki jin and ki jia with different particles (comp. § 50).
ki jin ki to-buritwa Adaie-li ajia-n o-loko, as it is written in the law of
the Lord (L. II, 23), b-ahaka-n o-loko-ji Jerusalem mun da-konomun, ki jin
ki ba b-ahaka [a da-konomun Rome mun, for as thou hast testified of me
in Jerusalem, so must thou bear witness also at Rome, ki-jin ki ba Abel anda
atenwa-tu l-isikapo-n-isa abu, and Abel, he also brought of the firstlings of
his flock (Gen. IV, 4), Adaie-li, tanahu b-ikita-kwon-ci b-akoiokota
m-aiima-hu abu, b-ajia-n jin ki ba, Lord, now lettest thou thy servant
depart in peace, according to thy word, ki jin ki goba h-icinoci, ki jin ki ba
hui, as your fathers did, so do ye, Jesus n-a goba a-iriti-n i; ki jia l-a-n
9 8H J1A, JIN 127
goba angel a-sa-n o-doma i, his name was called Jesus, which was so named
of the angel, ki jia l-a kiana a-kudi-n loko a-fitikiti-n, so he drove out the
man (Gen. Ill, 24), kena ki-jia tu [a, na-makwa kokki-ci m-akonnaba-ti-ci
lihi Prophet ajia-n aboado [a loko-no o-koboroko area, and it shall come
to pass, that every soul, which will not hear that prophet, shall be destroyed
from among the people (Acts III, 23), b-osa bui, ki-jia ba-n-ci onyi-n, go,
and do thou likewise ;
f
) jia-mu-ci, I. jia-mu-tu, jia-mo-tu.
navaha jia-mu-ci omuni-n aiomun isauka o-doma, [suffer little children :]
for of such is the kingdom of heaven, ki-jia-mu-ci Awa k-ansi-n o-doma
a-kwaiabo-ci bia lo-mun, for the Father seeketh such to worship him, ororo
jia mo-tu koro Daii a-sika ho-mun, not as the world giveth, give I unto you,
ki-o~doma tata-tu onyi-hi tora-jia-mu-tu l-onyi-ka lo-kabo abu ? [what
wisdom is this], that even such mighty works are wrought by his hands,
ki-jia-mu-tu ajia-hu, a parable, ki jia mo-tu koro h-icinoci eke goba manna,
not as your fathers did eat manna ;
s) S. dia-ma-ru (-ru, § 176).
S. ipirru-tu hallira-ru kimissa dia-ma-ru ake, as it had been a great sheet,
lit. great-thing white-thing cloth diamaru raiment, Statuta dia-ma-ru adia-
hu n-a-ni-benna a-lesedii-n, and after the (their) reading of the law ;
h
) S. gi-dia and hi-ddia, gi-din and hi-ddin = thus ; the h indicates
"affirmation", but of a milder kind than is indicated by the k ; the g might
possibly have an intermediate meaning (§57) ;
') ha-jia, thus.
da-sa, ama o-doma ha-jia b-a ? son, why hast thou thus dealt with us ?
ha-jia-t-a-i (§41) toraha, suffer ye thus far (L. XXII, 51), ma-iyurati-n
h-a-li naraha ansi, ha-jia\naii, refrain from these men, and let them alone,
ama o-doma ha-jia-mu-tu ajia-hu d-akonnaba bu-konomun ? how is it that
I hear this of thee ? (L. XVI, 2) ; G. hadia t-a seme-rj, (the beverage) is
too sweet;
5) ha-jia-ki, gladly, willingly, with longing.
l-ajia-ga na-mun, Ha-jia-ki d-a k-ansi-n toho passover d-iki-n bia ho-ma
kari-n o-bora di, and he said unto them, With desire I have desired to eat
this passover with you before I suffer ;
k
) bajia, co-ordinating word ; ba, again, jia, as.
atenwa-wabu Wacinaci a-murreta goba aiomun, ororo bajia, in the
beginning God created the heaven and the earth, naii ki o-koboroko goba
Mary Magdalene, Mary James ]oses bajia o-iyunatu, Zebedee sanoci
o-iyunatu bajia, among which was Mary Magdalene, and Mary the mother
of James and Joses, and the mother of Zebedee's children, biama goba kiana
ma-kondo-n ie, wadili l-iretu bajia. ma-haburi goba bajia ie, and thev were
both naked, the man and his wife, and were not ashamed, kena na-
synagogue o-loko l-ajia goba to-makwa Galilee ororo ajeago-ji man,
yauhahu bajia lo-boreda goba. and he preached in their synagogues
128 D IN DIFFERENT WORDS § 89
throughout all Galilee, and cast out devils. (Note, how bajia is attached to
yauhahu, and not to the verb) ;
l
) ajia, to speak.
§ 89. ada (§ 20), tree ; also staff, wood (A. M. § 182, 109) ; ada-fu-ji,
loin ; ada-na-ina, shoulder ; alaiti~adaia, candlestick, torch (alaiti, candle,
light, A. M. § 182, 132E) ; adaia, to have authority, to be a ruler;
adaiakiti-, to honour ; adaiana-sia, master, ruler ; adaili, sun ;
eda (§ 20, skin, bark (A. M. § 182, 7) ; idan, leg (below the knee),
Sm. ide, gar sein, adinti-, gar machen, idiballe, smoke-dried meat, dele, an
anchor, S. iissa-kebe a-delledoa~hu, The fair havens ;
O'doma, because, a~dokoto~, to show, a-dokodo-, to loose, to forgive ;
Sm. u-dukku, der Schooss ; Sm., G. duli, root (said from cassava and
Ichnosyphon) (A. M. § 182, 110A), Sm. durrukoaru, yam, Dioscorea
cayennensis, kira-hudu-lli, cotton spindle (akkjirrii-, to bind), addura,
to plait, B. adura, rib, m-adure-ci, the maimed, Sm. addura-hii, rib,
adiillebu, the ribs, m-adulle-ti, a maimed person.
CHAPTER XI
§ 90. The t, in the meaning of "moving towards an object" (with a touch

of will-power in it), we have already met with when we considered the
construction of the action-words ( § 1). It occurs in a similar meaning in
the particle te ( § 95), and in a great many words, for which we refer the
reader to the Alphabetical Index, especially under T.
In some words and particles ti alternates with ci (phonetically tsyi). It is
possible that ti is especially used if it is necessary to make the t principle
appear plainly, or if the t principle is strongly felt, and tsyi etc. where that
is not the case. Probably also euphony plays an important part in this
phenomenon, e.g. t-isi (ph. t-isyi), its seed, t-isa (ph. t-isa). her child.
c-ikisi ( p h . tsy-ikisyi), ( i t s ) m o m e n t , c-iwi ( p h . tsy-iwi), ( i t s ) fruit.
T in the meaning of "being active", "asserting oneself", in the verbal
nouns ending in -ci ( f. -tu).
T in the meaning of d, see §§ 44 f ) , 45 f ) , 47, 1 79 ' ). and with a similar
meaning in the following :
a
) 1) tata-ni ho-loa o-dotna, for the hardness of your heart, Daii tata-ci,
I was an austere man, ma-tata-tu ialoko, a spirit of infirmity, tata kiana
t-adeki-n l-ibici, and (she) earnestly looked upon him, to-moroa tata sabu
goba l-ajia-n, but he spake the more vehemently, aba tata-tu-wabu auaduli.
a tempestuous wind, tata-tu onyi-hi, mighty works ;
2
) hui tatabudi-ci o-no-ro, ye stiffnecked, Sm. tatabuddi-, stark sein,
hart sein ;
3
) l-itatada goba na-loa, (he) hardened their heart ;
b
) tata o-kona, power, force, strength (o-A:ona. § 63 a ) 2A> ; a similar
construction in a-iige-sia o-loko, § 22 e ) , etc.).
1
) l-ajia-n o-kona tata-ni o-doma, for his word was with power, tata
da-kona da-siki-n bia n, I have power to lay it down, tata ho-kona h-ete-n
bia, are ye able to drink [of the cup, etc.], tata Wa-kona, we can, koriliaci
ibikidwa goba tata-ci bia o-kona ialoko abu, and the child grew, and waxed
strong in spirit ;
-) a-tatadi-n na-makwa a-maicikoto-sia-no o-kona, strengthening all
the disciples, bu-tatadi-n goba lo-kona jin, as thou hast given him power :
c
) tau, power (?) in : S. ka-tau-ti Gouverneur. most excellent Governor,
bui ka-tau-ti wabu Felix, most noble Felix, G. ka-tau-ci, a learned man. a
saint ;
T in the meaning of "touched", in the following :
Verhandel. Afd. Letterkunde (Nieuwe Reeks) Dl. XXVIII. B9
130 TOKO §90 A
d
) Sm. tette, to itch ;
e
) ibici, S. ibiti, lightly touched, § 58 d ) 1) ;
f) i) Sm. ikitti(-hi), eyelash (eyc-iri) (A. M. § 182, 11) ;
2) Sm. ittima(-hii), moustache, beard (tti-mouth) (A. M. § 182, 12) ;
3) Mrtfci, a tittle (L. XVI, 17), Sm. ittebe, a birth-mark, R. twtebe,
"Mongolian spot" ;
4) t-itibo-ko, (bird's) nest (A. M. § 182, 111) ;
5) tibo-kili, a bush (A. M. § 182, 111).
s) fere, Sm. ittere, heat.
§ 90A. Toko, that which slowly falls or settles.
a
) Sm. tukkudun. a mud bank in sea, B. mo-togo, sand (G. mo-roli,
mud) ;
b
) a-tokodo-. to come down, to descend, a-togodo-tu, the strangled
(Acts XV, 29) ;
c
) o-toko-ro, flower, G. thokololo-n, windfallen unripe fruit ;
d
) a-tok(o-?), to devour (fowls eating seed), Sm. a-ttuku-, essen mit
saugen, z.B. Friichte, G. a-toko-. to bite (a snake).
Tik(i), that which quickly falls.
a) itika, excrements, rust (A. M. § 182, 13) ;
b
) a-tikidi-, to fall, to cast, G. to pluck a leaf.
CHAPTER XII
FORMATION OF VERBS, ETC.
§ 9 1 . W e may now more closely examine the inner structure of the

action-words, of which something has already been said in § § 1 and 20.
Eke, to eat (§ 171 a ) ) , j s used wihout any inflexion, as a transitive verb :
d-eke kiana n, and I did eat ( i t ) , h-onnaka n, h-eke n, take (it), eat (it) !.
In other forms eki and iki prevail, and it is possible that the last e of eAre is
a slight indication that here an a ought to be used.
D-eke, I eat, belongs to the type : pronominal prefix — root. T h e type
pronominal prefix — ending or particle (without root), is met with i n :
/-a, he did, lo [a, he shall do ( § 2 8 ) , d-ibi, I did (a moment before)
(§ 5 8 a ) 3)) ? d-ebe, I have accomplished doing (§ 5 9 a ) 3)).
In a-ii-, to weep ( A . M . § 182, 150), the root consists only of a long i
(felt as a sound-imitation ? see, however, A. M . § 182, 151. rain) : Jesus
a-iiya goba, Jesus wept.
In a-ti-, to drink (A. M. § 182, 3), the root consists of a t with only
traces of a preceding e ; t(i) indicates the motion of the fluid : h-eta.
drink, na-ta goba, they drank, da-ti fa. I (will) drink, da-tena a-ta-hi. my
blood is drink, a-ta-kwona-hu, a cup.
In a-iibi-, to leave (§ 58C> 2 >), the root is ib(i), quick, slight appearance
(§58) : na-iiba to-makwa, they forsook all.
S. akunnu-, to depart, to go, to walk (Imperative b-akun-te, h-akun-te,
b-aku-te ; -ci verbal noun akun-ti), B. akona, to walk, and Sm. abbunu-.
B. abone-, to plant, to sow (A. M. § 182, 145), indicate something like "to
be on the earth", the first in an active sense, and the second in a quiet or
peaceable way ; comp. kona and bonna, §§ 63, 64.
The great majority of the verbs have d, t or k as endings, respectively
indicating the principle of "standing", "movement towards an object"
"appearing in an active, positive manner", with different vowels. Com-
binations also frequently occur.
Examples : praise, praise, a-praisedi-, to praise, ikisi, opinion, ikisidi-. to
judge, isa, formed, good, sound, isadi-, to heal, nokonne, sorrow,
a-nokonnedi-, to cause sorrow or sadness ;
eA:e, clothes, wrappage, eketi-, to clothe, kari. to suffer, a-kariti-. to
torment, iri, name, iriti-, to call one's name, kokke. life, a-kokketo-. to
quicken (J. V., 21) ;
a-ti-, to drink, ma-teki-tu bajia iju, and the paps which never gave suck ;
onna (in compounds, § 7 9 e > ) . in a fixed place, onnaki-. to take (to
B9-
132 MISCELLANEOUS COMPOUND FORMS §92
appear in a fixed place), onnakidi-, to lift up, onnakiti-. to compel to bear,

G. lu-manikidoa, he is proud, lit. he-not-lift up-self ;
ime, willingly, imeko, readiness, to be ready, imigodo-, S. imekudu-, to
send ;
ie, presumably at one time ieni. § 83 a>, tongue, a-ientwa, to sing, ieniko,
cleverness, wisdom, ka-ieniko, to be clever, subtle, wise, G. to be an
eloquent man, a crafty speaker, a poet (the Arawaks make poems), ienikoto-,
to make wise (comp., however, § 80 b >), G. ieni-hi, song, a-yentoa, to sing ;
a~forra, to slay, a-forrakiti-, to put to death ;
akeri-, to bind, akeraki, bond, bands, akerakiti-, to cause binding ;
a-siki-.. to put, to give, a-sikiti- to deliver ;
aid-,' to knt>w, aiciki, a token, a mark, aicikiti-, to warn, to betray ;
itimi, rope, bonds, a-timiti-, to bind, abat~dakabo a-timitiki baka, five
yoke of oxen, Sm. a-ttimetikitti-, fest machen lassen ;
o-buri, letters, a-buriti-, to write, a~buritikiti-, to cause to write ;
aboa, to be ill, foul, aboadi-, to destroy, to waste, aboada-be-tu wolf,
grievous wolves, aboado-(n-wa), to be destroyed, aboadikiti-, to condemn,
aboadikito-(n-wa), to be condemned, toho ki aboadikitoa-hu, and this is
the condemnation.
With regard to these forms, Sm. remarks : "Alle ihre Verba konnen in
eine Form gegossen werden, die der Conjugation Hiphil ratione significatus
correspondirt ; und davon wird das Passivum gemacht auf die Weise:
amalitin, machen, amalitikittin, machen lassen, amalitikittunnua, gemacht
werden." It will be evident now (— see also §§ 4 c ) , 6 b > — ) , that this
formula does not exactly get to the heart of the matter.
Q. states with more insight : "Activ. a-ssukussu-(n), waschen, Passiv.
simplex, a-ssukussa-hu-(n) (§24), Reciproc. a-ssukussu-(nn-ua), sich
selbst waschen, Activ a-ssukussukuttu-(n), waschen machen, oder lassen,
Pass, a-ssukussukuttu-(nn-ua), machen, dass man gewaschen wird, wird
aber auch oft als ein blosses Passivum gebraucht."
In each of the elements added, the vowel has a meaning of its own. All
sorts of combinations occur, but it is a matter of course, that combinations
of elements containing the same vowel-principle occur most frequently.
Striking examples of this are : a-tikidi-, to fall, to cast, t-itikidi-kiti-n i, it
hath cast him, a-tokodo-, to come down, to descend, lo-dokodokoto-ni n.
and when he had opened it [the book].
It is possible that the wish to obtain harmony between the sounds is of
some influence in those cases where the meaning would not thereby be
placed in jeopardy.
In the application of the different forms, the Arawak is very precise, e.g.
Mt. XXII, 4, Behold, I have prepared my dinner, has been translated by :
H-adeka, da-koto-n d-iibidi()kita, lit. Behold, my-dinner I -prepare-caused.
§ 92. Miscellaneous compound forms :
a
) With an -n, indicating continuation or plurality (comp. the -n~ci
forms, § 27) between the root and the d or t: a-tna-ribe-n-di-. to cleanse
§93 REDUPLICATION 133
( § § 1 0 0 , 2 8 d ) ) _ amaro-n-to-, t o t h r e a t e n ( § 72a-) - » ) _ Damascus mun ka-

sikwa-ci Jew-no lo-m-ajia-n-dikita goba, (he) confounded the Jews which
dwelt at Damascus (ajia, to speak) ;
b
) to-moroa ika tu Pharisee-no akonnabo-n ma-iaukwa lo ma kiti-n
Sadducee-no o-konomun, but when the Pharisees had heard that he had put
the Sadducees to silence, ama jia wa ma koti fa Wacinaci isauka ? ama
wa-siki fa kiana ki-jia t-a-n bia ? whereunto shall we liken the kingdom of
God ? or with what comparison shall we compare it ? Daii ki-jia-ma koti fa
i ka-koborokwa-ci, I will liken him unto a wise man, ki-o-doma aiomun
isauka ki-jia-ma kotwa abar-li adaie-li-wabu jin, therefore is the kingdom
of heaven likened unto a certain king ;
c
) ika tu yuho-li kibi loko-no eragi-n andi-n l-amun, to-makwa bawhu-
yuho wa^rea-di-ci, and when much people were gathered together, and
were come to him out of every city (every city iiom-di-ci), kia na-makwa
Asia kono-no a-kwaiabo-sia o-mun tanahu barin, to-makwa ororo ajeago-
di-ci bajia, whom all Asia and the world worshippeth (all earth upon-
di-ci also) ;
<i) ama ibia koro isa u waii l-isanonoci, we are unprofitable servants,
wakaia a^tekita-kwa-ma-ci na-sa wa omuni n, woe unto them that give
suck, lit. evil drink-cause-yet-with-person their-child own unto it ;
S. waikille, far, da-waikilledu-pa\hii, I will carry you away ;
(B. kidua, true, kidua-n, verily, kidua-in. Amen), S. kiduaheini-hii
u-kunnamiin, [know] the certainty, ikidduaheindi-. to expound, to prove,
ikkiduaheinti-. to give testimony.
§ 93. Reduplication is used in order to indicate "repeatedly or "several'.
to-moroa ika tu ho-kwaiabo-n-wa, m-ajia-n h-a-li kia ki kia ki ajia-hu
ausirobu-in, akirikia-no ajia-n jin. but when ye pray, use not vain repititions,
as the heathen do, m-imite-n bia di t-andandadi-n o-doma. lest by her
continual coming she weary me. akorakorada kwa l-a Peter, but Peter
continued knocking, l-ahadadadi-kita yuho-ro ajia-hu abu i. then he
questioned with him in many words, aiimahaimadi-n. disputing,
onnakennakodwa-tu bara o-horomurrida-n abu. [a ship] tossed with waves.
wa-malamalada goba Adria bara bo-n-di. we were driven up and down in
Adria, ka-siri-siri a-u-kili waboroko a-fulifulito fa. and the rough ways
shall be made smooth, aiomun-tu ororo abolokoloko ka-raia goba, were the
tops of the mountains seen, m-ausi-n h-a-li aba aba mun bawhu mun i-ro.
go not from house to house, ma-sogosoko-tu akabo, unwashen hands
(Mk. VII, 2), k-augi-k-augi-mi-ci, the brethren, Wariwari, fan, bilibili-ro.
the lightning, tata, hard, ibi kibi. even now. ibibidi-, to touch, -kwawa.
reciprocal, fotoboto-ri, nails, bibici, four. S. sibassiba-ru. waves (siba.
stone, rock) ;
S. na-ussa kiahah adiadiadii-n Paulus ahaka-ssia-bi-kurru ii-jalukku.
imitamitadii-n badia\n. and (they) spake against those things which were
spoken by Paul, contradicting and blaspheming, ahakahakadii-. to testify.
to dispute (Sm. : viel reden machen). a-ssimassimadii-. to crv out (a
134 REDUPLICATION §93
multitude ; Sm. : to weep over the dead, without tears), aimaimadu-, to

strive, to threaten repeatedly, a-ijumujumuda, to foretell, to prophesy
(several prophets), a-huhahunadii-, to murmur, lu-ijulaijulattu-n-ti n-ansi,
(he) to vex (them), anianidi-, to do repeatedly, assikassikadii-, to minister
(daily, several persons), akunnakunnadi-, to travel, to pass through a
country, a-ijah.aijah.addu', to pass through a country, a-lammalamadu~, to
be tossed (a ship by a tempest) ;
Bernau jumiin lui arrada tu-maqua l-amun-tu a-kuttakuttada-hu a-ttatada~
hii mu-ttu, and there he wasted his substance with riotous living (eat-eat
drink-drink with) ;
G., see §212 if.
The long a, indicating duration (action-words a group, §§ 3, 5) may also
be classed with the reduplications.
CHAPTER XIII
L; R
§ 94. L in Arawak generally indicates the principle of "loose", "willing

(and able) to move", whilst r on the contrary indicates the principle of
"fixed", "unable to move", "motion being impeded".
G. Arawak has an I, an r, and two intermediate consonants ; for the
consonant most closely resembling /, the sign A is used ; for the consonant
most closely resembling r, the sign g is used. It is possible that on further
examination no real difference will be found between A and o.
L and r are used in places where the difference is of importance, for
instance -loko, in (free), -roko, in (bound), kalime. shining, karime, black.
It is, however, not clear, why they say pero, dog, and kanina. fowl.
baga, sea.
In a few cases a word in a vocabulary contains an / where an r might be
expected, and vice versa ; presumably these are simple mistakes resulting
from indistinct pronunciation.
§ 95. Te added to a verbal form, denotes limited motion : t motion
towards an object, e slowing down.
Li added to a verbal form, denotes "freely flowing forth ; / loose, i
principle or quick 1).
Examples, with ausa, to go, or really "to form a void" (§ 130 b >).
a
) ma-heragi-n bena na-muni kwawa ie, n-ausa kiana, and when they
agreed not among themselves, they departed, h-ausa ho-kona mairia-tu
isikwa-hu mun i-ro, go into the village over against you. h-ausa. h-ahaka-li
John o-mun ba h-akonnabo-sia o-konomun h-adeki-sia o-konomun, go and
shew John again those things which ye do hear and see ;
b
) yu warea ki, w-augioci akonnabo-n bena wa-konomun, n-ausa-te
asakada-n wa-ma Appii Forum mun, and from thence, when the brethren
heard of us, they came to meet us as far as Appii forum, b-osa-te da-iinabo.
follow me (Mt. VIII, 22) ;
c
) h-adeka, w~ausa-i-li Jerusalem mun i-ro. behold, we go up to
Jerusalem (Mt. XX, 18), h-ausa-i-li to-makwa ororo ajeago-ji man. ajia-n
sa-tu ajia-hu na-makwa a-murreta-sia-no o-mun. go ye into all the world,
and preach the gospel to every creature (-i-li presumably is used, because
') B. says in his grammar: "The termination te mostly denotes motion towards the
speaker, the latter (li) from the speaker". Motion towards the speaker is of course a fe
motion; motion away Irom the speaker is very often a li motion, but it may be a te
motion as well.
136 -RE §96
the preceding a has a durative meaning ; comp. isa-i-li ! friend !, ada-

i-li, sun).
An investigation has brought to light that the suffixes te and li are used
absolutely independently of the grammatical gender of the persons
concerned.
Other examples.
Adaie-li, b-isada-te u, Lord, save us (Mt. VIII, 25), h-isada-li aboa-
ci-no, heal the sick (Mt. X, 8) ; b-isika-te da-mun yaha John Baptist isi,
give me here John Baptist's head, h-isika-te yaha da-muni-n, bring them
hither to me, b-isika-li adagati-ci bu o-mun (bu-mun ?), give to him that
asketh thee, ma-iauna h-aucigi-sia ma-iauna h-isika-li ba n, freely ye have
received, freely give ; h-adagata-li, kena t-isiko [a ho-mun ; h-auada-li,
kena h-aucigi [a ; ho-korota-li, kena to-torodo fa ho-bora, ask, and it shall
be given you ; seek, and ye shall find ; knock, and it shall be opened unto
you; ho-mairikota-li ie, teaching (teach !) them (Mt. XXVIII, 20),
ho-mairikotwa-li kabuia o-loko-tu to-tokoto o-konomun, consider the lilies
of the field, ore-hi o-tea h-ikitwa-li, (abstain ye) from fornication, bu-
prophesidoa-te wa-mun, Christ bui, alika i a-fatada bu, prophesy unto us,
thou Christ, W h o is he that smote thee ? ; h-akonnaba-te, h-aiita-te
to-konomun, hear, and understand (Mt. XV, 10), toho kiana h-aiita-li, be
it known therefore unto you (Acts XXVIII, 28), m-iki-ni h-a-li, ye shall
not eat, m-ahalikibi-li hu, rejoice not.
In the nature of the case, li only occurs with the Imperative and in the
Present Tense of the Indicative ; te on the other hand, occurs with all kinds
of forms: -ba-te (§ 60 b >), fa-te, [aroka-te (§ 144), goba-te, ga-te, l-a-n
ka-te, koma-te, ia-te, bena-te, bia-te, bo-te, -n-te (this form occurs also in
sentences with o-doma), a-te, a-ia-te. Further : andi-ci ki te bui ? art thou
he that should come ? d-Adaie-n o-iyu andi-tu-te d-amun ? [and whence
is this to me], that the mother of my Lord should come to me ? d-ikiduada
bui Christ, Wacinaci Aiici, andi-ci ki te ororo ajeago mun, I believe that
thou art the Christ, the Son of God, which should come into the world,
Lihi angel te jiaro, n~a kiana ajia-n, Then said they, It is his angel (Acts
XII, 15), Cornelius imigodo-sia-no~te wadili adagata Simon isikwa ibici,
the men which were sent from Cornelius had made enquiry for Simon's
house.
S. 4-te, -li-te :
b-addika-l-te b-a, receive thy sight, b-ahaka-li-te\de, or b-ahaka-l-te\de,
tell me, b-adepussudoa-li-te, gird thyself, hu-iiboa-li-te. refrain (leave),
b-ikittakutta-li~te\i Paulus, keep thou Paul ;
Sm. bii-jahadda-te, or bu-jahadda-l-te, hit-jahadda-te or hii-jahadda-
l-te, walk ! w~ansse4i-te wa-monne-koa-wa. let us love each other.
§ 96. Re, i-re, denotes "no motion".
a-) isa~re b-a ikita-n i, take care of him (L. X, 35 ; isa, good, sound),.
isa-re l-a adeki-n, he saw [in a vision] evidently, isa-re t-a Sa-tu Ialoko
ajia-n, well spake the Holy Ghost, w-auciga siba a-tago-n-wa isa-re-n, the
§ 97 _ R E A _K|A 137
prison truly found we shut with all safety, sa-re t-a Elisabeth o-mun ajia-n.
and (she) saluted Elisabeth, toraha l-ajia-n bena na-mun. Galilee mun
kwa-re l-a bania, when he had said these words unto them, he abode still in
Galilee, to-moroa a-boredo re ki wa fa-i abar kaiiri o-kona, howbeit we
must be cast upon a certain island, ajia-n, A-circumsise()do re ki n-a fa ie,
saying, That it was needful to circumcise them, ho-makwa hui m-ite-ci.
kudi-ci k-onnaka-re-n bajia, all ye that labour and are heavy laden, ki-jia-
mu-tu-re-n da-siki-n ho-mun o-doma, for I have given you an example,
kidua-n i-re-n, Yea (Acts III, 24; kidua, true), kidua-h i-re-n, yea (L. XIV,
26), yuho-ro sabu Jesus onyi-sia goba, to-makwa to-konomun a-burito
faroka, to-makwa i-re-n kaarta a-burita-sia bia ma-bora-n ma ororo ajeago.
d-ikisi-ka. Kidua-in., And there are also many other things which Jesus did.
the which, if they should be written every one, I suppose that even the
world itself could not contain the books that should be written. Amen :
b
) aba-re-n, straightway, forthwith, anon ;
S. abba-ka-re-n, suddenly ;
oma-re-n as soon as, immediately ;
c
) ere-hi, a snare.
§ 97. -Rea, -ria, from ; ea, ia, § 132.
a
) o-rea, au-rea ; with pronominal prefix au-rea. au-ria.
kena Wacinaci alomosa goba oriroko-ho o-rea kalime-hi. and God
divided the light from the darkness, Adaie-li Wacinaci kiana a-murreta
goba loko onabo o-bolisi o-rea, and the Lord God formed man of the dust
of the ground, A:ena n-akenakwa a-cirikida-n i bawhu-yuho o-rea. and
(they) rose up, and thrust him out of the city. Wacinaci akenako-koto-sia
a-odo-ci-no o-rea. whom God hath raised from the dead, alika naii biarna-
no au-rea-ci onyi goba l-ici k-ansi-sia ? whether of them twain did the will
of his father ? to-dokodo [a l-aurea ... lihi koro o-rea to-dokodo [a. it shall
be forgiven him ... it shall not be forgiven him, bu-wakaia a-dokodwa
b-aurea, thy sins be forgiven thee, abaren l-esere ausa l-aurea. and
immediately the leprosy departed from him. abar-dakabo-no n-aurea ka-
koborokwa goba, and five of them were wise, ika angel akoiwa t-aurea. and
the angel departed from her, alika-i koro anda ma da-mun. ma-siko-n-wa\tu
faroka Da-ci o-rea, no man can come unto me. except it were given unto
him of my Father, daii ajia-ga ororo o-mun d-akonnabo-sia l-auria. I speak
to the world those things I have heard of him :
b
) a-rea.
1) d-onnakia to-bolisi b-akosi o-loko area, let me pull out the mote
out of thine eye, ho-fadakudi fa wakaukili ho-kuti-roko area, shake off the
dust under your feet, kena wiru lo-fitikita ki goba ba ark o-loko area, and
again he sent forth the dove out of the ark. tata-be-ci-o-kona lo-tokodo-
kota na-bolliti-kwona-hu ajeago area, kena onabo-ci l-aiomunta. he hath
put down the mighty from their seats, and exalted them of low degree ;
2
) yuho sabu-ci, w-asika yaha-rea. ma. the more part advised to depart
thence also. lit. much very-person, we-go here-from. said, l-onnaki-n bia
138 -REA -RIA §97
loko-no ajia-n kari-kona-tu da-kona rea, to take away my reproach among

men, kena ajia-hu k-akonnaki goba-te aiomun bonna rea, and a voice came
from heaven ;
3
) o-kona-ria, for the sake of.
a-sorokodo-tu yuho-li o-kona-ria, [the blood] which is shed for many,
kia o-kona-ria, for which [hope's] sake [I am accused], to-moroa alika-i
jiali a-boridi fa lo-kokke-wa Daii o-kona-ria, but whosoever will lose his
life for my sake, wakaia ororo o-muni n, onyikita-hu wakaia-hu o-kona-ria,
woe unto the world because of offences ;
c
) wa-rea, wa-ria ; u>a, distant, § 121.
1
) Daii adeka goba Satan a-tikidi-n aiomuni warea, I beheld Satan ...
fall from heaven (comp. kenbena, h-adeka,ajia-hu aiomuni o-rea ajia goba,
and lo a voice from heaven, saying), isada-hu Jew-no warea-n o-doma, for
salvation is of the Jews (J. IV, 22), John baptism warea, l-onnako-n-wa
w-aurea o-bora, beginning from the baptism of John, unto that same day
that he was taken up from us, kia ikisi warea, and from that hour (J. XIX,
27), tanahu warea, from henceforth, abar-timen hour warea, now from the
sixth hour [there was darkness], na-iakatwa kiana Adam l-iretu mi-ci
Adaie-li Wacinaci isibo warea, and Adam and his wife hid themselves from
the presence of the Lord God, aba-warea-ci goba di, I was a stranger,
Thessalonica kon-di Macedonia warea~ci lihi, a Macedonian of Thessalonica
(he), aba mihu Alexandria warea-tu, a ship of Alexandria, abar hiaro
Samaria waria-tu anda goba a-soadi-tu oniabu, there cometh a woman of
Samaria to draw water, lihi-ki atenwa waria d-ajia-sia ho-mun jin ki, (he
is) even the same that I said unto you from the beginning, ororo warea-ci-n
ka hu, ororo k-ansi koma t-amuni-sia-no ; to-moroa ororo waria-ci-n koro
o-doma hu ... ororo m-ansi ma hu, if ye were of the world, the world would
love his own : but because ye are not of the world ... the world hateth you ;
2
) yu warea w-ausi-n bena, and when we had launched from thence
(§123);
d
) ma-i-ria, a-ma-i-ria, m-i-rea : m-a the inferior, i-ria from (?).
Lybia ororo kono-no Cyrene mairia, and in the parts of Libya, about
Cyrene, d-onnakiti fa kiana hu Babylon a-mairia sabu. I will carry you
away beyond Babylon, kena bu-pesidi fa n to-loko mairia t-iabo mairia bajia
pesi abu, and (thou) shalt pitch it within and without with pitch, abar-li
l-iisa mairia, abar-li lo-baro mairia, [they crucify] the one on his right hand,
and the other on his left, d-iisa mairia, da-baro mairia, [to sit] on my right
hand, and on my left, b-osa da-iiabo mirea, Satan, get thee behind me, Satan;
e
) o-kona mairia, over against.
h-ausa ho-kona mairia-tu isikwa-hu mun i-ro, go into the village over
against you, Cilicia Pamphylia o-kona mairia-tu bara w-atima-n bena, and
when we had sailed over the sea of Cilicia and Pamphylia. omuni-ga
w-ausi-n Crete o-rea Salmone o-kona mairia. we sailed under Crete, over
against Salmone ;
f
) S. akudoa l-a-ni-ka taha-maria jaha-maria na-ssiqua u-llukkumiin,
§§ 9 8 — 1 0 0 -L1A, L IN DIFFERENT WORDS, -Rl 139
entering into every house, lui kewai a-ijahadda-kuba jaha-maria taha-maria,

who went about ;
s) Sm. akkuaria, der Breite nach gegeniiber.
§ 98. Lia denotes something newly arisen.
ibikido-(n-wa). to grow, ibikido-lia b-aha-ni ka, when thou wast young,
ibikido-lia-ci, a young man, ibikido-lia-be-ci, young men, ibikido-lia-tu.
maid, burigo sa ibikido4ia-tu, a colt, the foal of an ass ; korilia-ci, newly
born, babe, infant ; imi-lia, new ;
Sm. heme-ru-llia-ttu, a woman in childbed (hemeu, to bring forth a
child) ; piilli-lia, shrubbery (piilli, to grow) ;
S, ibikiddu-llia-tti, a young man, abba-nu ibikiddu-llia-nnu, the young
men ; iiiissadiikittu-lia-ti, (the man which had been healed) ; a-ssukussa-
lia-nu, the persons that had newly been baptized (also : a-ssukussu-tia-li);
andi-lia-tti-kuba-li Italia-waria, lately come from Italy :
v. C. bikido-la-toe Maria, the virgin Mary.
§ 99. -L-, to become soft or fluid ; easily removable.
a
) bele-ci aboa-ci, a man sick of the palsy ;
ebeli-, to lick, Sm. ebelti-, to soften, to melt, ebeldi-, to suck honey.
beltiri, cassava-paste, a cassava-beverage, R. beltici, do., bele-tto. anything
soft or jelly-like ;
b
) kolo, to be corrupt (decomposed, Acts XIII, 35-37), a-koldo-, to dip
a sop (J. XIII, 26, 27), Sm. kullu, vom Wasser aufgeweicht sein : faul
sein, verfaulen, a-kulludu-, a-kuldu-. durchweichen :
bA
) Sm. kule, G. khole, to be weak, Sm. a-kullebettii-. to divide, to
cleave ;
bB
) G. da~kuliyt, my arm is muscular, kulisi, tangled or curled hair. Sm.
u-kullissi, a woman's knot of hair :
c
) aluiti-, to anoint ;
d
) t-isaradi [a i tule-n, it will grind him to powder, Sm. tiilliila. fein sein.
S. (u-)ka-ttulle-hu, dust ;
e
) Sm. a-ssillikidii-. to melt, B. a-silaki-. to throw (dust into the air) ;
f
) !) ala, Sm. hala, footstool (Indian seat, bench) ;
2
) Sagot kouli-ala. I. Th. coori-alla. Sm. kulj-ara. canoe, corial ;
probably : ala, movable thing, with the character or likeness of a tortoise,
Sm. hikkuli. Perhaps connected herewith : Sm. kurehare. a certain tree,
very suitable for making canoes ;
3
) G. hala-lu, R. hara-ro, spatula, stirrer, pot-spoon :
s) Sm. mannaka, manicole-palm, Euterpe oleracea. mannak-ola, the wood
when it has been split (for making hedges, walls, etc.) ; oa-la. a splinter ;
h
) G. tala, lower jaw ;
*) G. da-sale, ancle. Sm. adenna-ssalle. elbow, ahara-ssale, shoulder-
blade.
§ 100. Ri, fixed.
isa-ri b-a-li ! farewell ! (also isa-kibi h-a-li ! fare ye well !) ;
d-ahaki-n bia da-ri-wa ie, [let me go] bid them farewell, w-ahaki-n bena
140 R1BO, RIFU, -RO §§ 101 —102
wa-muni-kwawa wa-vi-wa, and when we had taken our leave one of

another, l-ahaka-ga l-augioci l-iri-wa, (he) took his leave of the brethren,
to-moroa l-ahaka l-iri-wa ie, but (he) bade them farewell ;
iri, a name ; imirita, to reproach, to revile, to rail ;
aid, tooth (A. M. § 182, 19) ; Sm. ardi-, to bite ;
kaiiri. island (A. M. § 182, 71) ;
iribe, uncleanness, iribe-ci ialoko. unclean spirits, a-ribeti-. to pollute, to
defile, to profane, a-maribendi-. to cleanse ;
a-dirika, a-diriko-(n-wa), to shave oneself ; Dudley a-rke-ano, a-rgue-
cona, scissors ;
a-iyeheriti- ... to-bara, to sheer (its-hair) (iyehe. A. M. § 182, 10) ;
ika tu bu-iwariki-dikiti-ni n, and when thou hast opened his mouth (a
fish, Mt. XVII, 27).
§ 101. a ) Ribo, rebo, eribo, o-rebo, waterside, without motion.
!) lo-bollita goba bara rebo mun, (he) sat by the sea side, na-makwa
loko-no ajinama goba t-eribo mun, the whole multitude stood on the shore,
biama mihu l-adeka kiraha ribo mun, and (he) saw two ships standing by
the lake, Jesus kiana m-ite-ci a-iadi-n jia ma goba a-bolliti-n a-ciga-oniabu
o-rebo-tu ajeago, Jesus therefore, being wearied with his journey, sat thus
on the well ;
2
) kena l-iinata ki goba a-mairikota-n bara ribo kona, and he began
again to teach by the sea side, Asia ororo eribo kona w-eweladoa ti-ka,
meaning (we wished) to sail by the coasts of Asia, na-dokodwa kiana yu
warea, a-welado-n-w-a Crete eribo kona, loosing thence, they sailed close
by Crete ;
3
) a-ribota, to land ;
b
) rifu, waterside, with motion (?) ; only found in the following
example : ika tu Jesus akona-n Galilee bara rifu-ji, and Jesus, walking by
the sea of Galilee.
§ 102. Ro, i-ro, stopped.
a) h-adeka, imita-robu-mi-ci di hui, h-abokwa-li ia ; aboado-ro ho [a
bajia, behold, ye despisers and wonder, and perish ;
b
) ama ibia ajinama kwa h-a adeki-n aiomun bonna-ro * why stand ye
gazing up into heaven ? bui bajia. Capernaum, onnakido-tu aiomun bonna-n
i-ro, a-tokodo()koto fa hell o-mtin i-ro. and thou, Capernaum, which art
exalted unto heaven, shalt be brought down to hell, Jacob ausa goba Egypt
mun i-ro kiana, so Jacob went down into Egypt (comp. kena adaia-hu bia
l-isika i Egypt ororo mun. and he made him governor over Egypt), kokke-
hu o-muni-ro-tu waboroko, the ways of life, b-itikida-te b-uaiya yaraha-rea
onabo-muni-ro, cast thyself down from hence, abar-timen hour warea
oriroko-ho goba to-makwa ororo ajeago-ji. bibici-timen hour o-muni-ro,
now from the sixth hour there was darkness over all the land unto the ninth
hour, biama-no loko-no amoda goba temple o-lokomun i-ro na-kwaiabo-n-
wa bia, aba-li Pharisee, aba-li publican, two men went up into the temple
§ 103 -LOKO,-ROKO 141
to pray ; the one a Pharisee, and the other a publican, kena na-makwa
loko-no ausa l-ibici-ro, and all the multitude resorted unto him ;
c
) (comp. tu, § 55 < ' > 4)).
yumun i-ro tu Daii ausi-n, mamari-ga hui andi-n, whither I go, ye cannot
come ;
d
) (comp. amunfe, § 71 b) 5) Hi)).
Galilee warea yaha mute-to, beginning from Galilee to this place
(L. XXIII, 5), yaha-mute-ro h-adeka-te ! jiaro ; taha-ro h-adeka ! jiaro,
na fa koro ajia-n, neither shall they say, Lo here ! or, lo there ! (L. XVII,
21), m-andi-n d-a-n bia-te yaha munti-ro a-soada ibici, neither (that I)
come hither to draw [water], Rabbi, alika b-anda-te yaha munte-ro ?
Rabbi, when earnest thou hither ?
S. jaha-mute-ru, hither [he that came], kiani-benna na-llumussa-pa ju-
waria, jaha-mute-ru na-ssika-n-ti d-'ame. and after that shall they come
forth, and serve me in this place ;
'•) toro ; to, motion coming to rest, ro, stopped, in the following :
1
) toco-tu ada, a corrupt tree ;
2
) T) hajiatai toho wiwa, da-cigi-n bia c-ikira-ji. t-itika (excrements)
bajia da-siki-n bia to-tora-ji, let it alone this year also, till I shall dig about
it, and dung it ;
11
) Jesus a-burrida-tu-n o-toro-mun lo-iyu ajinama. now there stood
by the cross of Jesus his mother, a-mairikota-sia l-ansi-sia bajia ajinamu-n
lo-toTO-mun, and the disciple standing by, whom he loved :
I 11 ) Sm. u-tturu, the whole foot, handle ;
3
) a-torodo-, to lay down, to fall down (worshipping), a-torodo-
kwona-hu, a bed.
§ 103. a ) O-loko, in (not fixed) ; /. loose, o space, ô faculty, power.
place.
Examples, see §§ 5?), 12, 10;
b
) roko, in (fixed) ; r not able to move, o space.
l-onnaka l-adina-rok-oa kiana re, and he took them up in his arms,
lo-wariwari-a lo-kabo roko ka, whose fan is in his hand, aba-no a-fatada
goba na-kabo roko abu i, and others smote him with the palms of their
hands, ho-fadakudi fa wakaukili ho-kuti-roko area, shake off the dust
under your feet ;
c) i) abo-loko, on the top of ; abo appearance in space, loko, to be in a
free manner at a place.
kena hihi aboloko l-isika goba n, and (he) put it on a reed, t-aboloko
warea onabo-mun-i-ro, [the veil was rent] from the top to the bottom,
kenbena temple isi aboloko t-isika i. and (he) setteth him on a pinnacle of
the temple ;
-) the same principle appears in aboloka- (or ga-) :
l-itikida goba l-aboloka muni-ro. and (he) falling headlong, n-ausa l-abu
aiomun-tu ororo abologato-n-wa mun ... na-boredi-n bia i l-aboloka muni-
ro, ( t h e y ) led him unto the b r o w of the hill ... that they might cast him
142 -LOKO.-ROKO § 103
down headlong, abologato~n~wa bara rako-mun, [the herd ran] down a

steep place into the sea ;
d
) abo-roko, at the outside.
a-ta-kwona-hu karubo bajia aboroko-ji ho~maribendi-n o-doma, to-moroa
to-loko ibe kwa ma k-itesia-sia abu k-ikiha-sia abu, for ye make clean the
outside of the cup and of the platter, but within they are full of extortion
and excess, atenwa a-ta-kwona-hu o~loko-ji karubo o-loko-ji bu-maribenda
banyia, t~aboroko~ji maribe-ni-n bia bajia, cleanse first that which is within
the cup and platter, that the outside of them may be clean also ;
e
) S. aku and aku-lugku, in (fire), B. ako-loko, in (ikihi, fire, balisi, ash,
ibiki, wound, and perhaps other words). Presumably ikihi etc. indicate
something tiny or slight, thin, or a principle (ending : i), and ako (see
§ 128), the principle of "entering into" has to be added before -loko can
be applied.
kenbena ikihi akoloko mun to-boredwa, and (it, the tree, is) cast into the
fire, a-bolliti-n wara-uara-tu eke-hu abu balisi akoloko, sitting in sackcloth
and ashes (comp. lihi a-baptize()da fa hu Sa-tu Ialoko abu, ikihi abu, he
shall baptize you with the Holy Ghost, and with fire), l-ausa kiana l-ibici,
akera-n l-ibiki, a-sonko-n oili, wine bajia t-akoloko-ji, and (he) went to
him, and bound up his wounds, pouring in oil and wine ;
S. Paulus a-hurrudukuttu-n benna ihime-wa, a-ssiki-n hikkihii aku
badja\n, abba karri-tu wuri anda t-akulugku~waria Paulus u-kkabbu
u-kunna, and when Paul had gathered a bundle of sticks, and laid them on
the fire, there came a viper out of the heat, and fastened on his hand ;
i) ari-loko, in (between).
hihi bajia na-sika goba lo-kabo ariloko-ji, and (they put) a reed in his
right hand ; Sm. arilukku, zwischen, l-abuna arilukku, zwischen seinen
Knochen ; S. n-akunna abba waburukku iissiqua arilukku-tu u-llukku-di,
(they) passed on through one street, Sondaka arilukku, [that it might be
preached] the next sabbath ;
s) i(y)a-loko, presumably means : ia, the free being, the essence
(§ 132), loko, to be in a free manner at a place.
1
) a-dokota-sia bia lihi, ajia-sia iyaloko, for a sign which shall be
spoken against (no other example has been found with B.) ; S. Gott
ii-jalukku, [to fight] against God, Hebraer-nu u-jalukku, [a murmuring]
against the Hebrews ;
2
) a-ialokotO', to change ;
3) l-ialoko ialokodo bia, [give] in exchange for his soul, S. Judas
u-jalukkudu-wa, (in the place of Judas), lii-jalukkud-oa, in his stead ;
4
) S. a-ijalukkududu-, to build again (Acts XV, 16) ;
h
) o-kobo-roko, among ; ko, the active, positive being (comp. o-kona,
§63), bo, without motion, in rest, ( § 6 2 ) , ro/co, in (fixed); see also
§ 128k).
Arena ka-sikwa goba wait o-koboroko i, and (he) dwelt among us, Peter
§ 104 RA 143
bajia a-bollita na-koboroko, Peter (also) sat among them : see also
example, § 1 ;
') derivations from o-loko :
1
) a-lokodo-, to partake in, to part, a-lokodo-tu iehi, cloven tongues,
ka-lokodo-tu, [a room] prepared, ma-lokodo-tu, desolate, isauka ... ma-
lokodo [a, kingdom ... is brought to desolation, l-iri a-lokodo-n-wa o-doma,
for his name was spread abroad ;
-) l-isikwa a-malokododo-ia, let his habitation be desolate, a-
malokododa-hu, the desolation, a-malokododa-tu o-bolli-tu. the abomination
of desolation passing ;
3
) c-ibiloko, its breadth, k-ibiloko-tu, wide, broad, m-ibiloko-tu, strait,
narrow (a way, a gate), Wacinaci ajia-n k-ibiloko sabu ka kiana, and the
word of God increased, k-ibiloko-u-kili, the firmament, ibilokoto-, ibilogoto-,
to make broad, to spread, to straw ;
4
) Sm. u-llukkude, in the hand, da-llukkude, my staff.
§ 104. Ra, a definite place (in time-bound reality), generally at some
distance from the speaker.
a
) ka-raia. to appear, to be born ; t-iraia, the appearance (of things),
ka-raia-kona, [he increased] in stature, lo-maraiadwa, he vanished. S.
ii-raija, outward aspect ; also : a vision, a sight ;
b
) !) !) Kara, aca, to be spent, ended, accomplished ;
II) ma-hara, quickly, with haste, ma-hara kibi. with all speed,
immediately, ma-hara b-a-te, ma-hara h-a-te, go to (Gen. XI, 3, 4 ) , ma-hara
h-a-te d-ibici, ho-makwa hui m-ite-ci, come unto me. all ye that labour ;
m
) haradi-, to spend ;
IV) aradi-. to make fully, to complete (a journey, a day. a
repayment) ;
2
) !) herre-n loko-no o-doma, for the press [of the multitude] ;
II) a-herrati-n bajia bu, and [they] press thee :
i n ) ka-heraka, to keep company, to be friends with. G. ka-korkoya
to kuta, animal species, ka-korku-ada, kind, ka-kordk6-ya\da ye. they are
kind (k instead of h. comp. § 88h>) ;
IV) heragi, heraki, eragi, to be together, G. hiireka\de, I am
constipated ;
v
) a-herakidi-, a-herakida. S. a-hiirkida, to come together, to gather
(together) ;
VI) a-muirika, Sm. a-miihurka, to be choked (under water) ;
vii) akera, akere, to bind, akeri-, to entangle; {k instead of h,
comp. § 88 h>) ;
v m ) Sm. ereke, aufraumen, erekedi- bewahren, B. eregi. erigi, to
root up, to gather up (the tares in the field) :
lx
) aranta, to mix. S. a-hiirrukiida-ti ii-ijuhu k-arrana-nt-bu
Phariseer-nu, Sadduceer-nu u-mamunnikoawa. the one part were Sad-
ducees, and the other Pharisees ;
<•) ra-bu. ra-bo, ra-ba. in the following words, indicates the .(opposite)
144 RA § 104
side; ra, yonder, bu, appearance; comp. re-bo, ri-bo, waterside, § 101,
oalabaw, the other side, § 120 c ) 3 ) .
!) (e, i)rabudiki, (i)rabodogo, against, towards (on meeting).
na.-m.akwa bawhu-yuho kono-no a-fitikida goba ausi-n ]esus erabudiki,
and, behold, the whole city came out to meet Jesus, auaduli wa-rabuddiki-n
o-doma, because the winds were (our) contrary, abaren a-odo-ci-sikwa
o-loko area abar-li yauhahu k-amun-ci anda l-irabudiki, immediately there
met him out of the tombs a man with an unclean spirit ( M k . V, 2 ) , lo-
tokodo-n bena t-eribo mun, abar-li l-irabodogo-ci bawhu-yuho warea
auciga i, wakili warea yauhahu k-amun-ci lihi, and when he went forth to
land, there met him out of the city a certain man, which had devils long
time (L. VIII, 27), ka-rabudika-tu bara n-aucigi-n bo, and falling into a
place where two seas met, ka-rabudika-ga n ajia-n, wakaia wabu-n, con-
tradicting and blaspheming ;
-) t-arbara-n, (its, a paddle's) broadside; Sm. k-arraba, Carapa
guianensis, the timber of which is very suitable for making the washboards
of canoes, etc. ;
3
) R. sarapa, anything doubled ; three-pronged arrow, double-
barreled gun ;
cA 1
) ) G. salabadi-, to square wood ;
G. walaba, Eperua falcata, the wood of which is very cleavable and
is used in town for roof-shingles ;
G. salabalaba to-konde, a six-sided pencil ;
oalabaw, the other side, § 120 c ) 3 ) ;
2
) G. sapa-q, smooth (a table) ;
G. sabadi-, sabasabadi-, to trample flat grass or shrubs, to wash by
beating with a piece of wood, ada sabada da-kabo, a piece of wood struck
my hand ;
sapakana, a long wooden sword ;
d
) k-aiima-ci-no bu-mun a-cigi-n b-arama-kon-di akausakiti-n, that thine
enemies shall cast a trench about thee, a-odo-ci-sikwa arama-kona, [Mary
stood] at the sepulchre, R. t-arama-kon-di, the lateral edges of a fan,
Sm. n-akunna hurruru avuma u-kun-di, we (they?) sail along the coast,
kuljara aruma, the side of the canoe ;
e) t-itagara, (its) wall ; a-tagi-, to cover, to close, to shut ;
f) i) l-i-raha, t-o-raha, na-raha, y-a-raha (§§44. 45) and t-o-ra.
kenbena ika tu tora-jia t-a-n ajia-n. and when she had thus said, l-augici
[a i tora-jia-n-ci onyi-n, (he) shall find (him) so doing, tora-jin koro
publica-no onyi-ka ? do not even the publicans the same ?
-) G. toho yadowa dai-ni ( § 78 e> ' ) ) ra-da, this knife belongs to me ;
e) (y-, see §§45, 123).
yara, a hedge ;
Sm. jurada, barbecue, rafter (A. M. § 182, 51) ;
bawhu-yura, a beam (house-tiebeam) ;
R. to-yuvanni, wooden float ;
§§ 105—106 O-BORA, IKIRA-II 145
yura ... ansi, to hasten, a-iyurati- ... ansi, to trouble ; see § 80 b ) ;

aiyurako-, aiyuraka, to draw, to hale, oniabu kiana aiyura-kwa, and the
waters asswaged ;
Sm. jura-hii, the longing ;
h
) ibara, to remain, to be left.
§ 105. O-bora ; bo in rest, ra a definite place.
a
) room, place.
1
) b-isika lihi o-bora, give this man place, ho-korata-li, kena to-torodo
fa ho-bora, knock, and it shall be opened unto you, kena a-korati-ci o-bora
to-toroda fa, and to him that knocketh it shall be opened, ka-bora kwa t-a
bajia, yet there is room, ki-o-doma ma-bora goba ie, insomuch that there
was no room to receive them ; S. na-bulleda na-kkabbura u-ria baddia je.
and (they) expelled them out of their coasts ;
2
) a-maboradi-, to throng ; Sm. a-kabburratikitti-, to make broad or
wide ;
b
) a certain point of time (indicated by the pronominal prefix or object-
word) in the future.
kena tanahu d-ahaka-ga ho-mun t-andi-n o-bora, now I tell you before
it come, kena tanahu d-ahaka bi ho-mun to-bora, and now I have told you
before it come to pass, ororo m-ansi [aroka hu, h-aiita m-ansi t-a-n goba di.
m-ansi t-a-n o-bora hu, if the world hate you, ye know that it hated me
before it hated you, kenbena, h-adeka, kasakabo man ho-ma di, ororo
a-iibo-n-wa o-bora-n, and, lo, I am with you alway. even unto the end of
the world, andi-ci da-iinabo a-sikoa da-bora-ci bia ; da-bora-n goba
o-doma i, he that cometh after me is preferred before me : for he was before
me, to-moroa oaboddi-ci t-ebo-n-wa o-bora isado [a, but he that endureth
to the end shall be saved, ika tu omuni-n c-iwi ikisi o-bora, and when the
time of the fruit drew near, d-adaie-n k-ibena l-andi-n o-bora, my lord
delayeth his coming, kabuea mun goba lo-bora-ji l-aiici, now his elder son
was in the field, aba-li jiali koro da-simakiti-sia na-bora ikisidi fa da-koto-n,
none of those men which were bidden shall taste of my supper, kena to-
bora-tu a-fitikidi-n himi b-onnaka, and take up the fish that first cometh
up, to-moroa ika tu na-bora-ci andi-n, but when the first came (Mt. XX,
10), to-moroa yuho-li na-bora-ci n-adiki-ci fa, kena n-adiki-ci na-bora-ci
fa, but many that are first shall be last ; and the last shall be first ;
c
) o-bora-mun.
na-bora mun n-anda kiana, and (they) outwent them, lihi-ki iibidikiti fa
b-abonaha bui o-boramun, which shall prepare thy way before thee. bawhu-
sibo sikapo o-boramun Daii, I am the door of the sheep, k-ansi goba ie
t-ebo-n-wa o-boramun, he loved them unto the end.
§ 106. Ikira-ji, ikira-di, round about.
yara l-isika goba c-ikira-ji, and hedged it round about, c-ikira-ji-tu ororo.
the country round about, Galilee ikira-ji-tu ororo. the region round about
Galilee, n-ikira-di-ci, (they) that dwelt round about them, a-bolliti-ci
Verhandel. Afd. Letterkunde (Nieuwe Reeks) DI. XXVIII. B 10
146 RA, RA IN DIFFERENT WORDS, R, ROTATION §§ 107—108A
l-ikira-di-ci, them which sat about him, l-adeka l-ikira-di-ci ibici kiana, and
he looked round about.
§ 107. Ra is also used in order to indicate, that something which has
the nature of a liquid, is here considered as "a definite place".
a
) -tako, -irako, in (a fluid).
kena abaren l-amodi-n oini-xako warea, and straightway (he) coming up
out of the water, a-tobadi-n nete bara rako-mun, casting a net into the sea,
bara irako-tu himi, the fish of the sea (comp. b-osa bara mun, go thou to
the sea), Jordan irako, [to baptize] in Jordan, aciga irako-mun, [to fall]
into the ditch ;
b
) (comp. oini ... iki, to rain).
1
) oniabu ma-kira goba, the waters were dried up, ororo ma-kira, the
face of the ground was dry ;
2
) ikira. tears ;
3) kiraha, a pool, a lake (A. M. § 182, 69) ;
4) ura, juice (A. M. § 182, 2), see also § 125 b) ;
») egura, root (of a plant or tree) ; abona-gira~hu, a herb, see
§ 125^) ;
6) bara, sea (A. M. § 182, 70) ;
7
) o-barra, hair, see § 64 a) 4) ;
c
) connected with the preceding :
S. Jesus k-ansi-ssia-nnu akujabara- koare n-a Gott u-miin lu~kunnamun
akujaba-ra, prayer was made without ceasing of the church unto God for
him, abba-nu ka~ijahadda-ra-ke rubu-mu-tti Judu-nu, certain of the
vagabond Jews.
§ 108. Ra in the following words can be explained as indicating "a
definite place", but it may also be sound-imitation.
araga, to cut off, aragakoto-, to separate, to divide ;
aterakidi-, to rend ;
a-iharakidi-, iharakidi-, to tear, a-iherakido~(n-wa), to break, intransitive
(a net) ;
akurradi-, akurrada, to break ;
a-korati-, to knock, to buffet ;
akorakali, thunder ;
atarata-hu airi-sibo, gnashing of teeth ;
maraka, rattle (see also § 117 d ) 2 ) ) .
§ 108A. By the combination of a free movement (/ principle) and a
restraining force (d principle), a couple of forces may arise which causes
rotation. This accounts for the use of the r in words expressing a rotary
movement.
a) see § 120e) U ) ;
b) i) aure-ci o-loa ikirikia, perversed generation, haure-ci-no, those that
were maimed ;
2) l-a()aurida goba Galilee ororo mun i-ro, he turned aside into the
§ 108A R, ROTATION H7
parts of Galilee, Sm. aordii-, aorda, to spin, G. to uri auooda, the snake lies
coiled up ; yaho aurodo-(-q, to roll up a ball of string ;
c
) lo-uribisa, he rolled, a-uribi-sia, rolled [the stone of the sepulchre],
G. to uri ka-lebetoa, the snake lies coiled up ;
d
) k-aru-bo, a platter, Sm. karrupairo, snail-shell, G. da-kerosa no,
I draw a circle, a-keroso-to, a circle, karusa, feather headdress ;
e
) G. ka-ranalana-tu a-yati-n, to draw flourishes ;
t) oraro, S. wuraru, a cloud (comp. G. uraroni, saliva, Sm., R. ham.
starch) ;
s) hori, S. wuri, snake (A. M. § 182, 41) ;
h
) Sm. a-ssiirdix-, to spin.
B 10"
CHAPTER XIV
§ 109. The h is used in Arawak in order to indicate "gentle affirmation";

in some cases it means "to exhale" ; in ahe, yes, both these meanings are
included. In a few words the h has been found to alternate with g and k
(§§ 88 h), 104b) 2)).
ahe ! yea ! ibi-ka bajia ie oaboddi-n ahe b-a-ni o-bora, and now are they
ready, looking for a promise, lit. ready-is also they waiting yes thine doing
future-moment ;
S. ehe, yes, t-aha-mute rubu t-adia-n, but she constantly affirmed (her
words) ; Sm. ehe, yes, ehe-ka\d-a, I say yes, G. ehe (nasalized), yes
(A. M. § 182, 132A) ;
Sm. hiiwa, blow-gun ;
ahaka, to tell, to command, to bring word, ahaka ... bu-iri (l-iri, etc.),
to accuse thee (him, etc.), misi-tu ahaka-hu, the law (in, name, misi,
right) ;
ahaki- ... da-ri-wa (l-iri-wa, etc.), I (he, etc.) bid farewell ;
ahakobu-, ahakobo-, to breathe, to rest, ahakoba-hu, breath, rest,
refreshing ;
l-ahako fa jiaro, when he should have swollen (or ... ; Acts XXVIII, 6),
abar-li ahako~ci, a certain man, ... which had the dropsy ; S., Sm. ahaku-
(nn-ua), to swell ;
Sm. hanna-hanna-(n), dick sein, da-llerukku ahanna-hanna, my lips,
d-adikka ahanna-hanna, my ear-lap, han-iju, gnat, mosquito ( = swelling-
producing) ;
Sm. wuini burreha-ttu, sour, strong paiwari, baiwaru, a fermented
drink, prepared from cassava (Creole paiwari, tapana) ; B. a-boraada, to
leaven, a~boraada~sia, vinegar ; Sm. burreha, to be sour, a-burahadii-, to
make sour;
a-haburi, aburi, to be ashamed ;
(a)haduboci, perspiration, G. hadu[uci\ka\de, I perspire ; Sm. adu,
parasol ;
S. ahannuba, to be awake, to watch, B. aanabo-, aanubo-, to awake ;
Sm. a-ehehebuda, a-eheherudunna, to yawn ;
habe, S. hebbe, to be old (a person), hebe c-itvi marisi, the full corn in
the ear, G. hebe~ia c-iwi, the fruit is ripe ;
ahalikibi, alikibi, joy, to rejoice, alikibe, to be glad, ahalikibito-(n-wa),
§ HO (HI) TI 149
a()alikibito-(n-wa), to be blessed; perhaps related to this: G. tholebe

ka i, he is industrious, tholebe-ci-mekebo(r), a pushing worker ;
S. ma-halli-ti, (a person) that lacked, Sm. ma-halle, not sufficient ;
S. ahadakuttu-, B. adagato-, to require, to demand, to ask, to enquire
for ;
Sm. ahabu, backbone, Sm., S. ahabula, footstool, seat, B. simara-habo,
bow (A. M. § 182, 54) (simara, arrow), akera-n mihu t-ahabo area, S. tau
abbu na-ttimetta meju ahabu u-kunna, undergirding the ship ;
t-isiri kiana hatatwa, S. t-issiri hatta kebe hiddan, the [ship's] forepart
stuck fast, S. muttuku adiaku na-hattadoa-ma, lest they should fall into the
quicksands ;
aimaha, to curse, to revile (aiima, wrath).
§ 110. a ) S. hitti, B. ti, hiti, to desire, to will, to hope, to seek, to be
determined to.
S. nai ke ikissida-hitti-ka\i Stephanus uiniku, (they examine-wish him
St. cleverness, Acts VI, 9), bu-buruwattii-n-hitti-ssia k-amonaika-ti u-miin.
thine alms (thine help wish-sia poor-one unto, Acts X, 4) ;
B. !) liraha Jesus itena h-isika ti-ka wa-kona mun, and (ye) intend to
bring this mans (Jesus') blood upon us, l-oaiya l-ikalimetwa ti-ka. (he)
seeketh his own glory, lo-dokoda ti goba l-auroa kiana n aiakatwa o-loko,
(he) was minded to put her away privily, alika-i jiali isada-ti faroka
lo-kokke-wa, lo-boridi fa n, for whosoever will save his life shall lose it,
h-atenabo faroka ie h-auciga ti-n n-aurea ba o-doma, ama kiana h-iauna
wa ? and if ye lend to them of whom ye hope to receive, what thank have
ye ? lo-iyu l-augioci ajinama goba maugili o-loko ajia-ti-n lo-mun, his
mother and his brethren stood without, desiring to speak with him :
kena alika-i jiali ifirotwa ti-ci lo-mun-wa, h-afudyi bia, lihi h-isanci fa,
and whosoever will be chief among you, let him be your servant, lit. and
who ever magnify-self wish-person him-at-self, your-chief to-be, he your-
servant future, kena m-anda-ti h-a Daii amun, kokke-hu h-amuni-n bia.
and ye will not come to me, that ye might have life, ki-o-doma n-aboadwa
ti goba, and (they) were in jeopardy, manswa ki l-a-ti goba aboko-n-wa ia.
and (he) began to be sore amazed ;
2
) a-mairikota-sia-no o-ma ti goba barin i, he assayed to join himself
to the disciples ;
3) Satan k-amuni ti ga bu, Satan hath desired to have you (thee) ;
4
) w-adagata ti sabu ka i, h-a-li lo-mun, as though ye would enquire
something more perfectly concerning him, lit. we-demand wish more is him,
ye-do him-to, ki-o-doma Jew-no a-forra ti sabu goba i, therefore the Jews
sought the more to kill him. ki-o-doma na-bokota ti ki goba ba i, therefore
they sought again to take him ;
5
) kena tanahu warea n-onyi-hiti-sia koro ikiado fa n-aurea, and
(from) now nothing will be restrained from them which they have imagined
to do, m-onyi-hiti-ci l-ansi-sia, [the which] neither did according to his will:
6) ma-ti, or m-a-ti, not willing, in :
150 INITIAL H ; H IN DIFFERENT WORDS §§ 111—112
to-moroa mati l-a goba Jesus, howbeit Jesus suffered him not, da-sika ma
koro n, mati l-a tu~mun, he would not reject her (Mk. VI, 26), to-moroa
mati l-a, he consented not;
7
) iitesia, covetousness (§ 118a> 2>) ;
s) (ka-)cikibe, theft (§ 118*) D) ;
b 1
) ) Sm. ahitti, to be compliant, m-ihite, to be tired ;
S. l-ahitti-ka Wamallittakoanti u-miin lu-llua u-llukk-ua, (he) believed,
lit. he-a/uYfi-was God at his-heart in own, juhu-lli m-ahitti-ka Adaija-hu
u-miin na-llua u-llukk-ua, and many believed in the Lord, lu-llua baddia
ibe ixssa-tti ii-jahu abbu, m-ahitti-kuma-hix abbu ba, and (he was) full
of the Holy Ghost and of faith, G. mithe\de, or dai mithe, I am tired,
mithe-kad*i hadi(y, I am very tired ; B. ho-makwa hui m-ite-ci, [come unto
me] all ye that labour, imitedi-, G. imitedi-, imithendi-, to be tedious to
someone ;
2) S. hitte: lu-morrua Saulus hitte l-a kuba a-tattadu-nn-ua
lu-kuburukkua-monn-ua, but Saul increased the more in strength, d-a-n
u-dumma hitte-kebe-pa adia-n d-awa m-ammarru-nni-htia, [therefore] I do
the more cheerfully answer for myself, ]esus k-ansi-ssia-nnu u-ijuhu hitte
rubu m-a-ni-ka, and in those days, when the number of the disciples was
multiplied, kiahanna d-akujaba bu-miin, mimi-hitte (mimi, cold) b-a-n-ti
akannabii-n d-adia-n, wherefore I beseech thee to hear me patiently ;
3
) Sm. a-ttikida, to persuade, to speak kindly to someone, G. a-ttekeda,
to advise, da-tikidikita-ka, I sing (a medicine-man ; see § 206).
§111. The h with a or o occurs further at the beginning of words if the
a or o sound is specially important, e.g.
a
) ama, alika, alo, interrogative words (§ 139), S., Sm. hamtna, hallika,
hallu, Sc. hamma, v. C. ama, halika, halo, Pen. hama, R. hama, halleku, G.
hama, halika, halo ;
b
) adaili, sun, Wyatt hadaley, Dudley hadalle, Laet adaly, S.. Sm.
haddalli. Hi. hadalley, Sc. haddali, I. Th. adaili, Sagot hadali, v. C. adalie,
G. hadali :
c) ada, tree, Wyatt, S., Sm., Sc, Sagot, R. adda. v. C . G. ada, Laet
hada ;
d
) Sm. halpeleru, a pin (Spanish alfiler) ;
e) i) ororo, earth, Wyatt arara, S., Sm. hurruru, Bernau harare, Hi.
ororoo, v. C. hororo, G. hololo :
2
) O'horora, land, farm, country, S. u-hurtura ;
f
) a-odo-, to die, S., Sm. a-hudu-. v. C. a-hoodo-. a-hoedoe-. oodo-.
See further deictic or emphasizing h in §§ 44—47.
§ 112. a) hihi, reed (A. M. § 185, 127) ;
b
) Sm. ihi, tail (A. M. § 182, 29), ue-iri. backbone (G. : lower part of
the back), ihiri, an eel ;
c) i) ikihi, S. hikkihii, fire (A. M. § 182, 65) ;
2
) S. ihime, firewood, v. C. dai k-ime, I have fire ; perhaps this word
is the name for the apparatus for making fire, comp. § 73 b) ;
§112 H IN DIFFERENT WORDh 151
3
) perhaps connected with the preceding (cremation ?) :
S. l-iija majauqua\tu\ppa kurru l-ihittiattina u-llukku, that his soul was
not left in hell, l-ihittiattina w-amunni-ka koa dannuhu baddia, and his
sepulchre is with us unto this day, akkarrta-hii-ssia baddia kia hitti
u-llukkumun, and laid in the sepulchre [that Abraham, etc., Acts VII, 16] ;
d
) ka-hile(n), to be quickly, kahili kibi t-a kiana ausi-n, running (a ship.
Acts XXVII, 16), to-makwa t-abokwa-boa mu-tu poroko adarida goba
kahili kibe-n, the whole herd of swine ran violently ;
e
) Sm. ihiti-, to ground fine, a-hiiidi-, to press, to press out. B. ifiro-tu
kimisa a-huido-tu bibiten t-akoina mun, a great sheet knit at the four
corners, a-iidi-, a-iji-, to gird, a-iido-(n-wa), to gird oneself :
f
) G. a-hilesa, to split cane ;
s) Sm. ue-hiikkilli, we~hikkili, silkgrass, Dudley huculle, a bow string.
CHAPTER XV
§ 113. The s is used in Arawak in order to indicate "showing form",

"having a surface of its own, a scale or cuticle".
Si (phonetic spelling) has an inclination to alternate with syi (ph. sp.).
§ 114. 5a (A. M. § 182, 148A).
a
) !) m-isa kwa t-a~n ka ororo a-koado-n-wa, the earth was without
form, lit. not-isa yet it-being earth round-being ;
2
> isa, sound, in Acts III, 7, 16 ;
3
) isa-ka-ni-ma-n and [Moses] was exceeding fair, kia ki Isa-tu-wabu
n-a-sia asa-n, [the temple] which is called Beautiful, misi-ci a-odo-ci-sikwa
sa-ke h-a-n ho-murreti-n o-doma, because ye ... garnish the sepulchres of
the righteous ;
4
) isa, good (the i is omitted in sa-ci, sa-tu) ; the word "holy" in the
bible texts is also translated by isa ;
5
) isadi-, to lay up (treasures), to save, to restore, to heal, to make
whole, to garnish ;
6
) !) karina-sa, an (hen's) egg, karina a-herakidi-n t-isa-wa t-adina
abomun jin, as a hen doth gather her brood under her wings, baka-sa, a
calf, kabaritu-sa, a kid ;
11
) isa, child (offspring), ka-sa, to be with child, to conceive, to
beget, ma-sa, to have no child, to be barren ;
b
) a-sa, to call (to give a name) ;
c
) safca, to wither, to be withered (a tree, a herb), lit. ka, making its
appearance in a positive manner in time-reality, with the character of sa,
showing form, scale or bark (in contrast with growing, living, soft things) ;
d
) a-saradi-, to bruise, to grind ;
e) bese-ki-n-ci-n o-doma i, because he was of little stature, R. base-ke-
n-to hiaro, short girl, Sm. bessekinni, to be small, bassa-ba-n-tu, a little one
(persons).
§ 115. Se, si, flesh (A. M. § 182, 4).
ese-re, ise-re, sores, leprosy ;
isi, Sm. hissi, hussi, G. hi si, to stink, Sm. ka-ssi, to smell of fish ; h
exhalation, issi flesh ? (A. M. § 182, 149A) ;
Q. oassini-hii, the physical heart ;
S. issin, penis ;
S. isehii, Sm. issehi, a worm :
Perhaps also belonging to this category : seme, sweet, delicate, sipe,
G. sife, bitter.
§116 s, 153
§ 116. Si.
a
) surface.
1
) isibo, in face of (without motion), isiba, a face.
l-isiba muni-TO lo-toroda goba lo-kuti isibo-mun, a-dankido-n-wa lo-mun,
(he) fell down on his face at his feet, giving them thanks, n-aiakatwa kiana
Adam l-iretu mi-ci Adaie-li Wacinaci isibo warea, and Adam and his wife
hid themselves from the presence of the Lord God, to-loa-sibo abu ka-
koborokwa-ni n, [Mary kept all these things, and] pondered them in her
heart, baufhu-sibo, S. baha-ssubu-lle, door, gate, B. l-adura-sibo. his side
(adura, rib), airisibo, ( fore) teeth ;
2
) isifu, in face of (with motion).
r
) oniabu isifu-ji Wacinaci Ialoko ausa goba, and the Spirit of God
moved upon the face of the waters, t-ibibida goba l-eke isifu-ji, and touched
the hem of his garment ;
II
) a-sifuda, to turn away, again, about, to repent ; a-sifudo-(n-wa).
to be interpreted, translated ;
III
) isifo-do, door, gate ;
3
) siba, stone, rock (A. M. § 182, 75) ;
4) isiroko, flesh (A. M. § 182, 4) ;
") !) isi, seed (of a plant or a tree) (A. M. § 182, 119) ;
o-bolisi, dust (of the ground), chaff (bolli, to pass forth), balisi, ash
(A. M. § 185, 66) ;
marisi, wheat (really : maize) (A. M. § 182, 122) ;
ako-si, eye, probably eye-ball (A. M. § 182, 15) ;
2) isi, head (A. M. § 182, 14) ;
3
) t-isidi-tu, the (its) roof, da-sikwa-sidi-tu, my (house-) roof:
i
) isikwa, a house, ka-sikwa, to dwell, to make one's abode, ark
isikwa-ci-n, the covering of the ark, b-elitada bu-kaspare-n t-isikwa
o-lokomun, put up again thy sword into his place, Golgotha ... isii abona
isikwa, G. ... the place of a skull, isikwa-hu. village ;
5
) lo-kabo isi, the tip of his finger, temple isi, a pinnacle of the temple,
a-modi-n sycamine ada-isi, and climbed up into a sycomore tree, S. hurruru
issi, mountain (top) ;
6) I) isiri, nose, also : the forepart of a ship (A. M. § 182, 16) ;
11
) ka-siri-siri a-u-kili waboroko, the rough ways ;
III
) t-isiribida koro, neither do they spin, kaarta l-isiribida, he closed
the book ;
IV
) ka-siri-ma-n, [a measure] running over ;
7
) !) m-isi. to be straight, right ; also : to be righteous, just, lawful,
misi-tu ahaka-hu, the law, misi-tu l-ahaka-n. his commandment ;
11
) imisidi-, to stretch forth (his hand). S. imisidi-. to expound, to
declare, B. imisido-(n-wa), to be made straight, to be justified ; imiselda-
sia, the pavement (J. XIX, 13) (G. : masonry) ;
c) a point.
i) simara, arrow ;
154 Si ; IRON § 116
-) Sm. sammali; cassava grater (A. M. § 182, 50) ;

3 x
) ) G. siparali, arrow with bamboo lanceolate head ; para, to kill;
11
) I. Th. siparara, R. shiparari, arrow with iron lanceolate head ;
111
) siparari, iron 1 ) ;
TV
) D u d l e y casparo, S. kassiparra, B. kaspara, a sword 2 ) ; ka-sipara
or Spanish espada 1
v
) Comp. Karib languages* sipari, sting-ray ;
4
) Sm. sudi, blow-gun arrow ;
5
) Q. mussi, R. mossi, a club ("and have sometimes on one side of the
mussi a projection in the form of a little hatchet") ;
d
) something sharp, sometimes unpleasant.
1) a-siki-, to put, to give ; G. a-siki-, to put before one (for instance
food), and a-kdldk(6?)-, to reach (for instance an object), are used when
we use "to give". According to A. P. Penard (verbal communication to the
author), something similar occurs in Kalina, and is rooted in the Indian
belief that only what is required for one's personal necessities may be
regarded as property. W h a t his field, or the chase produces in excess of
his needs, does not belong to him ; he is bound to give it away to those
persons who are in need of it. He is also bound to lend a hand for any
work, if necessary ;
2 T
) ) a-simaki-, to call, a-simaka, to cry ;
11
) S. a-ssimadu-, to call ;
3
) Sm. issimuddu, electric eel ;
4
) yauhahu (^bush-spirit, demon) simaira, a common expression
denoting severe pain (B. 5 e , 19) ;
5
) Sm. sila, to ache ;
6
) simika, to be filled or moved with envy, to be jealous ;
7
) Sm. simitta, to laugh, amutta, to disapprove of, to despise, B. imita,
to despise, to mock, to laugh, imitada, to laugh ;
8
) su-mule, to be drunk, su-muli-kile, drunkenness, ma-muli-kille.
temperance ;
9
) S. oa-kurru seribokkilliu, a tempestuous wind ; oh-, exceeding, kutru,
think, se, sharp, ribo, waterside, (o)kkilli, natural phenomenon, § 130 a ),
iu, spirit ? ; B. isogo-tu koro serabokilio, no small tempest, ifiro-tu goba
serabokilio bara o-loko, there arose a great tempest in the sea ;
10
) Sm. se, dictio enclitica, emphaseos causa adhibita. masc. gen. This
1
) This explanation looks more plausible than the derivation from Wapisiana tiipic.
a certain hard kind of wood, and an, hard, rough, coarse (Nordenskiold 50 b, 86).
The Arawak nation has had much intercourse with the Spaniards, and the new metal
might have been introduced to the other tribes of Guiana by the intermediary of the
Arawaks. This would explain how it is, that the same word is in general use among
the Indian tribes of Guiana.
2
) Also this word is used by many tribes in Guiana : Island Karib echoubara.
coutelas, has perhaps been brought over by way of Kalina (Galibi) : epee, cachipata,
ousipara, soubara.
H 117—118 s-; SIA 155
se is used very often, and attached to many words, so that hardly four to
six words are pronounced, without this suffix se being added in some way.
for instance, t-a dai-sse, I say, the matter is so, kaka-sse. nothing at all. it
is not there ; S. wa-ppa kurru se, (we refuse, we shall do not se), Roma-
kundi lirraha dai-se, for this man is a Roman (I-se), Judu kewai dai dai-se,
I am verily a man which am a Jew, bele-ti-kuba-li lirraha se ' (it is the man
that was lame !), }udu-nnu kei-se, (they were real Jews). Judu kewai dai
kei-se, I am a man which am a Jew. See also § 179 ;
11
) ikisi, a moment, etc., § 48 J).
§ 117. S-, perhaps with the meaning of "a definite place".
a
) lo-bollita a-komodwa-in ikihi akosa (comp. § 128 ako, entering into).
he sat ... and warmed himself at the fire, waboroko akosa-ci naii, and these
are they by the way side, aba a-tikida goba waboroko-sa, and some fell by
the way side ;
b
) Sm. a-ijakassa, to kick with the feet, B. iagasa, to kick [against the
pricks] ;
c) na-iikisa na-kabo rok-oa n, (they) rubbing them [the ears of corn]
in their hands ; comp. S. a-ika-ru mehli iwi, the wheat (Acts XXVII, 8 :
mehli, bread, iwi, fruit) ;
d
) !) Sm. alomossa, to move something from one place to another, S.
allumussa, B. alomosa ; comp. alomun, § 139 b ) ") ;
2
) Sm. allikiissi-, schiitteln, Sm. a-rrakassii-. B. eragasi-. to shake
(trees, etc., transitive), Sm. a-rrukussa, B. arakosa, aragasa, to be shaken.
B. a-korogasa o-kona, to tremble, lo-korogosa kiana o-kona, and he
trembling, G. lo-korokosa-kona, he trembles ;
2A
) Sm. arrussuttu-, to build up, R. arosuta-hu, falca (canoe with
washboards), G. kuliala aroso, or tho-roso, the washboards ;
3
) a-kororoso-, to pull down, to fall down :
4) ikihi-tu kaspara adidisi-n bajia a-sifudabo-tu to-makwa-ji, and a
flaming sword which turned every way ; adedisa-ro, an earthquake ;
e
) a-safodi-, to trample, to tread (under feet) ;
f
) wasiga-te, wa-sika-te, let us go ;
s) a-sakada ... o-ma, to meet: aba-ro ibikidolia-tu hiaro a-sakada-ga
wa-ma, a certain damsel ... met us.
§ 118. Sia.
a
) indicating a human peculiarity : a trait of character, or such like.
!) naha wadili abu yaha h-anda-te ma-cikibesia-n-ci temple o-rea
amateli, ma-wakaia-ci ajia-n ifiro-tu ho-kwaiabo-sia o-mun o-konomun
naha, for ye have brought hither these men. which are neither robbers of
churches, nor yet blasphemers of your goddess, na-cikibesia goba i adunka
w-a-n ka, (they) stole him away while we slept {-ciki. comp. a-cigi-. to dig.
aucigi-, to find, to receive : be plurality : ka-cikibe. ka-cikibe-hi. thefts.
m-onyi-n b-a ka-cikibe. thou shalt not steal, ka-cikibe-ci, thieves) (A. M..
§ 182, 149) ;
2
) m-iitesia-n b-a bu-ioci isikwa. thou shalt not covet thy neighbour's
156 SO §119
house, k-iitesia-sia, extortion, Pharisee-no bajia, k-iitesia-ci, and the

Pharisees also, who were covetous (hiti, to desire, § 110) ;
3) n-aiikasia goba meli n~onnaki-n bia, they had forgotten to take
bread, m-aiikasia w-a-n bia, lest we forget, aba-to jiaro koro k-aiikasia-sia
Wacinaci isibomun, and not one of them is forgotten before God (aiika,
to disappear, etc., § 133) ;
4) tabisia, to be drowsy, etc. (§ 169 a) 4) II)) ;
5
) amisia, to hunger, to be an hungred ;
6
) Sm. panassia(-en), to have hunger for something, especially for
meat (§ 69 a>) ;
7
) alokosia, to thirst, to be thirsty (perhaps connected herewith :
a-forra-tu\me~loko-ho na-ti faroka, (G. a-faro-to\ma-lokoho na-thiih
faroka), if they drink any deadly thing) ;
8
) audasia, to be with fever; G. a-udasia\de or dai odasia, I have
fever — meaning : I am caught by death (a-odo-) ;
9
) Sm. jawahiissia(-en), to be beset with the jawahu (chimera,
devil) ;
10) a-sia-arin, a fisher, d-a-sia fa, I go a fishing, bo-tokodo kota bu-
neti-n-wa bu-sia-n bia, let down your nets for a draught;
n ) n-onnaki-n c-isia o-doma, and (they) comforted her, n-onnaki-n
n-isia o-doma na-ciligenci o-konomun, to (they) comfort them concerning
their brother, onnaki-n l-iisia-wa, he sighed (Mk. VII, 34), manswa kiana
l-onnaki-n l-iisia-wa l-ialoko abu, and he sighed deeply in his spirit, S.
iiwtissiati-, to make lamentation ;
12
) S. dissia hinna kurru\je Roma-kunna-na, it is not the manner of the
Romans, dissia-hii h-amiin diarru u-kunnamiin, [if it be a question] of your
law, Herodes a-ssika iissa-ttu Koning dissia-ru ake lu-kunna, Herod,
arrayed in royal apparel, heidi-nu dissia-ttu, (the customs of the Gentiles),
ma-dissia-ttu, special [miracles] ;
13
) synagogue o-loko-ci na-makwa adekisia-ga i, and the eyes of all
them that were in the synagogue were fastened on him ;
b
) forming verbal nouns with the meaning of "the thing that has been
realised", § 22.
§ 119. So.
a
) s form, o in rest, not developed, (something that has) remained small ?
!) isogo, to be small, isoko-ro, a few [words], abakoro iso kibi t-a jiaro
ka wa-mun hui o-mun bajia, lest there be not enough for us and you ;
2) a-soko-, a-sogo-, to hew down, to strike (with an ax or sword) ;
3
) S. a-ssudu-, to flay, B. yohau ho-sodo kota barin, which (ye) strain
at a gnat, Pen. huli suduha-du, the skin shed by a snake, G. uri sodona-(n,
this skin is from a snake, isago. lobster, sale, small lobster, sagaga, small
crab, Karib languages *isuru, lobster, crab, Island Karib achoularo,
shedding its hide (a serpent or a crab) ;
t>) s form, o fluid, humid (§ 125) ?
§119 so 157
1
) a-sogoso-, to wash ;
2
) S. a-ssunnuku-, to pour out, B. a-sonko-(n-wa), to be running out,
poured out ;
3
) a-sorofo-, to kiss, Sm. a-ssurtu-, to suck, to kiss. Pen. sorota-ro,
a-sutaloko, vampyr ;
3A
) G. a-solosolodo~n, polished (a new knife) ;
4
) a-sorobodi-, to sweep (a house) ;
5
) a-sorokodo-, to be shed (blood), ifiro-tu totola a-sorokodo-kwona-
hu, the fountains of the great deep, oniabu a-sorokodo-tu, a well of water,
G. wuniabu sorokodo-n, a fall or rapid ;
6
) Sm. surre, diarrhoea, G. da-sureda, I have diarrhoea, Sm. subuli,
a sore, ulcer, sukku, Indian small-pox, bi-ssururu, a certain wood, the
shavings of which are laid upon the pocks.
C H A P T E R XVI
VOWELS, DIPHTHONGS; COLOURS
§ 120. Oa or wa, stationary, separate among the events or things that

partake in the passing of time ; o, u or w, motionless, a, time-reality.
a
) not making headway, lasting.
!) kwa, S. koa (parallel to ka), with auxiliary verb a ; kwon, S. koan,
infinitive or present participle.
alomun kwa b-a ? where art thou ? (Gen. Ill, 9), a/on kwa\l-a ? where
is he ? (J. IX, 12), b-isika bu-kab-oa t-ajeago, kena kokke kwa tu fa, lay
thy hand upon her, and she [being only dead in appearance] shall live
(yet) (comp. kokke ka i I he is alive ! alika-i jiali eke-ci toho meli kokke
{a i ma-iibo-n-wa-tu bia, if any man eat of this bread, he shall live for
ever), ama kwon kowa-ka d-amun ? what lack I yet ? aba-ro kwon kowa-ka
b-amun, yet lackest thou one thing, abar-li abar-li kwon n-a goba a-fitikidi-n,
(they) went out one by one, b-aiici kokke kwa\ma, thy son liveth (J. IV,
51), kokke kwon o-doma di, hui bajia kokke kwa\ma fa, because I live, ye
shall live also, fo-moroa Mary bolla kwa\ma goba bawhu o-loko, [Martha
went and met Jesus :] but Mary sat still in the house, kena abar-li publican,
Levi ci iri l-adeka bolla-kwon onnaki-ci bia custom plata, and (he) saw a
publican, named Levi, sitting at the receipt of custom, Saul areroko o-rea
a-fitikida kwa t-a amaronta-tu ajia-hu, and Saul, yet breathing out
threatenings, Wacinaci a~borati-n o-doma di, tanahu ka-n kwa d-a, having
therefore obtained help of God, I continue unto this day, l-akarato-sia
o-loko yaha wa-ma tanahu kwon, and his sepulchre is with us unto this
day, ika ki Sa-tu Ialoko ma-siko-n-wa kwa\ma : Jesus ma-kalimeto-n-wa
kwa\ma-n o-doma, for the Holy Ghost was not yet given ; because that
Jesus was not yet glorified, m-andi-n kwa t-a d-ikisi. mine hour is not yet
come, m-andi-n kwon-ci Jesus bawhu-yuho o-lokomun. yumun-tu kwon ki
Martha aucigi-n i, now Jesus was not yet come into the town, but was in
that place where Martha met him, wakaia ka-sa-ci hiaro-no omuni n. wakaia
a-tekita kwa-ma-ci na-sa wa omuni n, kia kasakabo o-loko. and woe unto
them that are with child, and to them that give suck in those days !
2 J
) ) -kwo(n)na, -kwona-hu, S. koana (parallel to -kona).
ika tu tata-ci o-kona ka-forraa-kwona-ci ikita-n ifiro-ttt l-isikwa,
l-onyikau maiaukwa ma, when a strong man armed keepeth his palace, his
goods are in peace, l-onnaka to-makwa lo-forraa-kwonna m-amoto-n-wa
l-a-sia abu l-aurea, he taketh from him all his armour, a-siki-n ie na-torodo-
kwona-hu ajeago n-onnaki-kwona ie ajeago bajia, and laid them on beds and
§ 120 _OA, -WA 159
couches, yumuni ki ajia-sia fa ba toho hiaro onyi-sia o-konomun. ka-

koborokwa-koto-kutona-hu bia to-konomun, there shall also this, that this
woman hath done, be told for a memorial of her, ikisidi-kwona-hu, a bushel.
Daii onnaki kwona-hu, my yoke, aborage-kwona-hu. a scourge ;
S. Gott adaija-hii-koana, the kingdom of God, n-adaijana-ssia-koana. the
k i n g d o m ( A c t s I, 6 ) , h-aditti-koana-wa, b y s i g n s ( A c t s II, 2 2 ) , iiiissada-
koana lukku, salvation (of man), ahadakutta-koana bahu, the council
(questioning-house), n-ebettira-koana-wa, the covenant (their friend-
bana-own) ;
11
) m. -kwon~ci, S. -koan-ti, i. -kwon-tu, S. -koan-tu. plur. -kwono-
no-ci, S. -koana-nu-tti (parallel to -/con-, -kono-no-ci).
ika ki lo-mairikoto-sia-no anda goba Jesus l-oaiya kwon-ci amun, ajia-
ibici, then came the disciples to Jesus apart, and said, to-loko amakoco
b-imikebo fa, bui, b-aiici, b-otu, b-ikita-kwon-ci, b-ikita-kwon-tu. in it thou
shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant.
nor thy maidservant, naha loko-no aiomun-ci-wabu Wacinaci ikita-kwono-
no-ci, these men are the servants of the most high God ;
S. kia ahaikada-koana-ttu kassakkabbu-h.il, (in that day of consolation),
ka-tattadii-koana-ttu bahu, [they put them in] hold (fortified house) ;
3) Parallel to the forms of §§ 32, 33 :
ho-koborokwa l-ajia-n o-konomun ho-mun, Galilee mun kwa l-a-n ka,
remember how he spake unto you when he was yet in Galilee, adeka kwa
n-a-n ka aiomun bonna-ro, ausa l-a-n ka, biama-no wadili arira-ci-ekc
ajinama na-mun, and while they looked stedfastly toward heaven as he
went up, behold, two men stood by them in white apparel, toraha ki d-ajia
goba ho-mun, ho-ma kwa d-a-n ka, these things have I spoken unto you,
being yet present with you, toho ajia-hu d-ajia goba ho-mun, ho-ma kwa
d-a-ni ka goba, to-makwa iibido-n-wa bia, these are the words which I
spake unto you, while I was yet with you, that all things must be fulfilled
(etc., L. XXIV, 44), ki-jia kwa l-a-n ka ajia-n, while he thus spake ;
*) kwawa, S. koawa, reciprocal, among each other.
m-amaro-ni hu, hui iyuho-ci abo-kwawa, fear not. little flock, Daii
k-ansi-n goba hu jin. hui bajia k-ansi-n bia ho-muni-kwawa, as I have loved
you, that ye also love one another, n-ajia goba na-muni-kwawa, (they)
spake among themselves, n-ausia kiana ajia-n na-kona-muni kwawa, let
them implead one another, lo-mairikoto-sia-no adeka goba n-ibici-kwawa.
the disciples looked one on another ;
S. abbaliiwai dia re n~a kuba n-abbu-koawa, they were all with one
accord in one place, n-adia-ka n-abbu-koawa. they conferred among
themselves, na-maqua a-ssika-ti l-ame a-nebettoa-kuba baddia n-aure-
koawa, and all, even as many as obeyed him, were dispersed :
5) -makwa, altogether, all, every.
bo-makwa bui ka-raia goba wakaia-hu o-loko, thou wast altogether born
in sins, lo-makwa ma-ribe-n ka i: hui bajia ma-ribe-n ka. to-moroa ho-
makwa koro, (he) is clean every whit : and ye are clean, but not all.
160 -OA, -WA § 120
to-makwa yara o-loko-tu ada iwi b-iki [a m-amoto-n-wa o-loko, of every

tree of the garden thou mayest freely eat, naii a-fitikida kiana ajia-n to-
makwa-ji, and they went forth, and preached every where, kia o-konomun
ki waii wa-makwa ahaka-ga, whereof we all are witnesses, ki-o-doma na-
makwa na-simaka ki goba ba, then cried they all again, na-makwa kidua-hu
o-rea-ci akonnaba d-ajia-n, every one that is of the truth heareth my voice,
na-makwa botobaci hiaro-no ajinama goba akausa-n i, and all the widows
stood by him ;
b
) to-moroa, but, nevertheless; to- its, m reluctant, o permanent, r
motion being impeded, oa not making headway, or : in itself ; S. -motrua
with different pronominal prefixes :
S. da-morrua a-haiarttdutti-pa\je b-adikkiti-ke u-tniin, dai da-waja
a-ijaonti-n\da\ppa, and the nation to whom they shall be in bondage will
I judge, bu-morrua ma-ssika-n b-a-li n-ame, but do not thou yield unto
them, lu-morrua Petrus adia-ka lu-miin hiddia-mah, then Peter said (to
him), tu-morrua Prophet Joel wakilli adia-ssia-kuba-ru u-llukku-di rubu t-a
tu-maqua-kebe, hi-ddia he l-a kuba : but this is that which was spoken by
the prophet Joel, wa-morrua wa-tulludu-n-benna\n, hallika-i kuvtu tu-
llukkumiinni-ka\n, but when we had opened, we found no man within,
hu-morrua hu-mallikutta-n u-kunna\je abbu attaba-ka Jerusalem u-man,
and, behold, (but) ye have filled Jerusalem with your doctrine, na-morrua
m-anniki-n rubu n-a na-monnua\n, but they understood not ;
c
) separate.
!) t-oala, the (its) crumbs, mihu oalla, broken pieces of the ship ;
2
) oala, cheek ;
3
) oalabaw, the other side.
to-moroa alika-i jiali a-fatada faroka b-iisa mairia b-oala-kona, t-oalabaw
abu b-isifuda lo-mun, but whosoever shall smite thee on thy right cheek,
turn to him the other also, kenbena ika tu l-andi-n t-oalabaw mun. Gergese-
no o-horora mun, and when he was come to the other side into the country
of the Gergesenes, Jordan oalabaw warea, [people followed] from beyond
Jordan, Jordan oalabaw mairia, [the land] beyond Jordan ;
4
) oakudwa (Indicative m., Present t.) in : t-eda botoli oakudwa, the
(leather) bottles break, siba bajia oakudwa goba, and the rocks rent ;
5
) na-tekida-bo-n bia Paul na-wa-ji-kwa-jia, [fearing lest] Paul should
have been pulled in pieces of them ;
d
) boa, abnormal appearance.
1) R. adi-bua-hu, omen, token, auguries, G. adiboa, an omen (for
instance in a dream, or when after hunting, a piece of game that was
already dead and stiff, suddenly moves), d-adiba-ka, I receive a sign
(§173);
IA) R. shi-boa-dda-hu, child born with a caul (isi, head) ;
2
) R. d-aiite-boa-chi, (my) stepson (d-aii-ci, my son), etc.;
3
) maute-boa, the day after to-morrow (mauci, morning) ;
*) aboa, being ill, foul ; G. sickly (ill =/cari) ;
12
§ 0 ~OA, -WA 161
5
) aboa-ka, perchance, haply, S. aboa-ka : aboa-kuma (potential
mood) ;
e
) curved (see also § 108A).
1
) to-makwa aroadi-be-tu ororo ajeago-ji, every thing (animal) that
creepeth upon the earth, aroadi-tu amateli, creeping things ;
2
) arua, harua, jaguar (comp. also aid, tooth) ;
3
) yurua, a thorn ;
4
) lo-koa, a (his) horn ;
5
) kwama, kwawma, hat, crown (A. M. § 182, 57) ;
6
) a-koado-n-wa, being round (see ex. § 114 a) D ), S. abba akoada-ru
wijua, a whole year ;
7) a-kwaiabo-, to beseech, to pray, a-kwaiabo-(n-wa), to worship, to
do a prayer ;
8
) S. da-ija a-kkoahiiddoa bu-kunnamiin, my tongue was glad (thee-
concerning), ma-kuahii-ttu aboa-ttu, vanities, ma-kuahii-rubu-mu-ttu, vain
things ;
9
) van Berkel maquary, whip used in the whip ceremony (also :
torch), Sm. makoali, a whip, S. a-makoalitedi-, to whip (Karib languages :
Cumanagota macuare, Kaliria macoali) ;
10
) doada, a pot;
f
) contracted, contracting, etc.
1
) ZoA:o asoa-re-ci kabo, a man which had his hand withered ;
2
) a-soadi-, to draw (water or wine from the pots) ;
3
) Q. oassini-hii, the heart ;
4
) wakorra bajia i, and (he) pineth away ;
5
) ororo waa goba, was the earth dried, waa-tu ororo, the dry land,
Sm. waija, B. waie, potters clay, Sm. wajeli. to fade. R. waiyari, Sm. waijali,
knapsack, plaited from palm leaves ;
6
) waka-u-kili, the dust [from the road] (u-kili, § 130 a >) ;
s) in itself.
!) x ) o-loa, heart, mind, bossom, Q. u-llua-hii. Leben. Seele, Herz, G.
ka-loa-ma-ka-rj uni-vako bu-dtdi-q ? darest thou leap into the water ?
11
) G. oroa, to study for, or to perform the functions of, a medicine-
man (§ 205) ;
2
) -oaiya, -uaiya.
kena n-ekita goba i l-oaiya l-eke abu, and (they) put his own (his)
raiment on him, w-akonnaba n-ajia-n w-oaiya w-ajia-n, we do hear them
speak in (our own) our tongues, w-oaiya w-akonnabo-n o-doma i, for we
have heard him ourselves, b-itikida-te b-uaiya onabo-muni-ro, cast thyself
down ;
b-isadwa b-uaiya, save thyself, aba-no l-isada goba ; l-oaiya mamari-ga
l-isado-n-wa. he saved others : himself he cannot save, alika-i jiali ifiroto
faroka l-oaiya lo-munwa, lihi isogoto fa, and whosoever shall exalt himself
shall be abased, alika-i bia b-uaiya b-isikoa ? whom makest thou thyself ?
Verhandel. Afd. Letterkunde (Nieuwe Reeks) Dl. XXVIII. B 11
162 -OA, -WA §120
isauka jiaro a-toroda-tu t-oaiya ma-lokodo\fa, every kingdom divided

against itself is brought to desolation, kenbena l-isika goba n l-oaiya t-a-n
imilia-tu a-odo-ci-sikwa o-lokomun, and (he) laid it in his own new tomb,
lo-mairikoto-sia-no anda goba l-amun na-uaiya robu-in, the disciples came
unto him privately, kenbena l-anda n-abu aiomun-tu ororo ajeago mun
n~oaiya kwa n-a-n bia, and (he) bringeth them up into an high mountain
apart, kenbena h-iibo fa di da-uaiya robu-in ; to-movoa da-uaiya robu-in
koto, Awa da-ma-ni o-doma, and (ye) shall leave me alone : and yet I am
not alone, because the Father is with me ;
3
) a-wa
toho h-onnaka, ho-lokoda h-awa n, take this, and divide it among
yourselves, m-aiita-ni h-a-ia h-awa, through (your) ignorance, ika tu Peter
aiita-ni l-awa, l-ajia-ga, and when Peter was come to himself, he said,
n-onyikau n-amuni-sia na-iyugara goba, a-lokodo-n na-makwa n-au>a n,
and (they) sold their possessions and goods and parted them to all men,
ika tu l-aiita-n l-awa, and when he came to himself ;
4) h-aiit-oa, (ye) take heed, beware ( § 4 ; h-aiit-a, (ye) know), G.
d-aith-ua, I am careful, bahoh ibit-oa, a house is burning, to 'niabu abuk-oa,
the water is boiling, (d-aboka resi, I boil rice) ;
5
) d-imigod'Wa, I am sent (§ 4 ; d-imigoda, I send) ;
6
) T) o-n-wa infinitives or present participles ( § 2 7 ) ;
11
) b-ansi [a bu-ioci b-uaiya b-ansi-n-wa jin, thou shalt love thy
neighbour as thyself, w-aherakida w-onyi-wa, we took up our carriages
(Acts XXI, 15) ;
III
) kia ho-muni fa h-iki-ni wa, to you it shall be for meat (food)
(comp. Wacinaci aiita barin kasakabo ka-loko-tu h-iki-ni n, h-akosi
a-torodo-n-wa fa, for God doth know that in the day ye eat thereof, then
your eyes shall be opened), ki-o-doma da-kwaiaba hu amateli h-onnaki-n
bia h-eki-ni wa, wherefore I pray you to take some meat (comp. kena
lo-kurradabo-n bena n, l-iinata goba iki-ni n, and when he had broken it,
he began to eat, Acts XXVII, 34, 35) ;
IV
) kia o-doma wadili a-iibo fa l-ici wa, lo-iyu wa, kena l-andakoto
fa l-ire-tu o-ma, therefore shall a man leave his father and his mother, and
shall cleave unto his wife (comp. ika tu Jesus adeki-n lo-iyu kiana, when
Jesus therefore saw his mother, J. XIX, 26), b-isimaka imikebo-ci-no, kena
b-isika na-mun na-iauna-wa, call the labourers, and give them their hire
(comp. kenbena misi-tu jiaro h-iauna h-aucigi fa, and whatsoever is right,
that shall ye receive), b-akilaka ibiro-bu-kab-oa, kena b-adeka d-akabo ;
b-akilaka bu-kab-oa,aciada-n d-adurasibo o-lokomun, reach hither thy
finger, and behold my hands ; and reach hither thy hand, and thrust it into
my side, h-onnakida h-akosi wa, lift up your eyes (J. IV, 35) (comp.
n-akosi n-ataga bajia ; m-adeki-n n-a-n bia n-akosi abu, and their eyes have
they closed ; lest they should see with their eyes), b-onnaka bu-kaarta-n
wa, take thy bill (L. XVI, 6) (comp. ma-ridi-n h-a Moses kaarta-n o-loko,
have ye not read in the book of Moses) ;
§ 120 _OA, -WA 163
v
) -mun-wa, -mon-wa, -mon-owa.
d-ikisi-ka da-mun-wa isa-ni bia daii bajia a-buriti-n bu-mun. it seemed
good to me also ... to write unto thee, lit. my-opinion-is me-at-tfa good
to-be I also writing thee-to, d-aunaki [a da-mun-wa hu, I will ... receive
you unto myself, kena alika-i jiali isogoto faroka l-oaiya lo-mun-wa, lihi
ifiroto fa, and he that humbleth himself shall be exalted, naii a-bokotwa
goba to-monoWa(-)tu aboa-hu abu, that (pi.) were taken with divers
diseases, ororo a-fitikitia kokki-tu to-monwa-n, let the earth bring forth
the living creature after his kind, to-moroa Paul na-sika lo-munwa-n bia
ka-sikwa-n i, but Paul was suffered to dwell by himself, wakili na-makwa
akirikia-no na-monwa goba akona-n, m-ikiadi-n l-a goba ie, who in times
past suffered all nations to walk in their own ways, lit. times-past they-all
nations they-at-own past walking, not-preventing he-did them ;
VI
) S. u-ma-monnu-rua :
na-onnaki-n-ti hebe-tti na~ttinutti Jacob lu-mamonnurua, and called his
father Jacob to him, lit. they-taking old-one their-father J. him-to, da-ija
bo-onnaka-li-te bu-mamonnutua\n, receive my spirit (thee-to it) ;
vn
) bui ahaka-ga b-uaiya bu-konomun wa, thou bearest record of
thyself, t-isika kiana c-ireci omuni n to-ma wa, and (she) gave also unto
her husband with her, l-aucigi-n bena n, l-adanaina ajeago wa l-isika n,
alikibi abu, and when he hath found it, he layeth it on his shoulders,
rejoicing, ... aunaka n-ibici wa, [the Jews] took unto them [certain
fellows], l-aici fa a-mairikota-hu o-konomun, Wacinaci o-cea faroka jiaro
n, da-uaiya da-doma wa d-ajia faroka jiaro n. Ajia-ci jiali l-oaiya lo-doma
wa, l-oaiya l-ikalimetwa ti-ka, he shall know of the doctrine, whether it be
of God, or whether I speak of myself. He that speaketh of himself seeketh
his own glory, Awa bu-kalimeta-te di b-uaiya b-ab-ua. Father, glorify thou
me with thine own self, toho ki ajia-hu h-isika ho-kuyuko o-lok-oa, loko-no
akabo-roko mun l-isikito-n-wa fa loko Aiici o-doma, let these sayings sink
down into your ears ; for the Son of man shall be delivered into the hands
of men, l-ahaka fa lihi angel-no o-mun bu-konomun, kenbena na-kabo
rok-oa n-onnaki fa bu, he shall give his angels charge concerning thee : and
in their hands they shall bear thee up (Mt. IV, 6), yuho-li kibi loko-no
l-ausa()kita goba l-iinab-oa, and (he) drew away much people after him
(Acts V, 37), l-onnaka l-adina o-kona Wa i, and when he had taken him
in his arms, a-bolliti-ci a-koto-n lo-ma ajia-ga na-koborokwa-ji-wa, and
they that sat at meat with him began to say within themselves ;
v m ) Instead of au-rea, au-roa :
kenbena b-akosi onyikiti faroka wakaia bu-mun. bo-ragasa n, bo-boreda
b-auvoa n, and if thine eye offend thee, pluck it out, and cast it from thee ;
J
X) Instead of (o-)bora, (o-)boroa:
ma-iikita-n b-a-li trumpet bu-boroa, do not sound a trumpet before thee :
x ) Parallel to -co, roa :
to-mocoa ma-tata-roa na-kona, and they could not (L. IX, 40 : fata
B 11*
164 WA-, OA- § 121
o-kona, § 90 b ) ) , amaro roa goba loko-no o-bora ie, for they feared the
people ;
XI
) S. Twice ua :
h-akudukutta hu-kkujukku lukk-ua-monn-ua d-adia-ssia-pa, hearken to
my words, lit. ye open your-ears in-wa-at-ua my-spoken-thing-future ;
x n
) (abu, appearance, § 65 ; aboku, a part, a portion, aboke, to have
part in, k-aboki, to receive inheritance, abokwa-wa § 120 a ) 4 ) , S. abbukii-,
to receive) ;
l-ahaka-ga na-mun kiana, Ho-bolliti()kita ie n-abokwa-bi-ti~n imoro-tu
karau ajeago, and he commanded them to make all sit down by companies
upon the green grass;
ikiduadi-ci kiana eragi goba n-abokwa-bo-n na-makwa, and all that
believed were together, yuho-ro poroko a-kota goba t-abokwa-bo-n, there
was ... a great herd of swine feeding ;
Judas aunaki-ci n-abokwa-boa-mu-ci loko-no, Judas then, having received
a band of men, t-ausa goba t-abokwa-boa mu-tu poroko o-lokomun, they
went into the herd of swine ;
S. gi-dia /-a Wamallitakoanti k-anse-boa-kuba je heidi-nu ku, then hath
God also to the Gentiles granted [repentance unto life] ;
7
) o-koborokwa, remembrance ( o r : consciousness, see Roth 11. 19 a
Sect. 81) ; kobo = goba, past (o instead of a, see § 5, koma), rok(o), in
(fixed), wa, self. Examples, see § 1 8 ; -n form: o-koborokwon. See
also § 128^).
§121. Wa-, distant, exceeding, etc.; comp. § § 1 2 0 c d ) separate,
abnormal ; also : w-, vast, far away.
a
) Sm. oa, to be long (time) ;
wakili, long ago, rather a long time ago ;
wakorrau, now (from this moment on), only now, tvakorrau kibi, of
late, now (koto, negation, § 142] ;
oaboddi-, to abide, to wait, to tarry ;
waboka, already, now (just now) ;
wabujin, quickly, with haste, ma-tvabuji goba w-ausi-n, when we had
sailed (gone) slowly, wabuji-ci-te andi-n, and they came with haste ;
wahajia, hereafter, by and by (L. XVII, 7) ;
wahadu-tu eke-hu, an old garment, wahadu-tu t-eda botoli, old (leather)
bottles, wahadu-be-tu, old things ;
wara-uara-tu eke-hu, sackcloth ;
b
) wa-rea, from, § 97 c) ;
to-waji, its length, kore-tu waji*tu eke-hu, a scarlet robe, waji-tu
kasakabo b-amuni-n bia, that thy days may be long, kia kasakabo
lo-mawajida, he hath shortened the days (a-mawajido [a, shall be
shortened), l-iido-sia abu o-waji abu, [the towel] wherewith he was girded;
kenbena waiikile l-ausa goba, and (he) went into a far country ;
waboroko, a way, a road ;
§122 u 165
c
) 1) auadi-, S. a-wahiiddu-, to go about; auadi- ... ibici, to seek.
h-auada d-ibici, ye seek me ;
2
) S. t-awa-du [-mu-ttu], [and] wild beasts;
3
) R. yawarri, opossum ;
1
) auadi-, S. a-wadi-, to beckon ;
5
) auadu-li, wind (A. M. § 182, 67) ;
6
) wariwari, fan ;
7
) arauadi-, to wipe ;
8
) Sm. adawandu-(nn-ua), to be suspended in the air (a falcon) ,
9
) G. /lime u-wadawada, the fins of a fish ;
io) Sm. jahu, cotton (A. M. § 182, 121) ;
d
) 1) Wabu, very, exceedingly ; honorific.
aba tata-tu-wabu auaduli. a tempestuous wind, isa-tu-wabu eke-hu, the
best robe, Aiomun-ci-wabu, the Highest, adaie-li-wabu. a king, adaie-n-
wabu, reigning (as a king), ororo aji goba oniabu ifirotwa sabu wabu-n.
and the waters prevailed exceedingly upon the earth, kia kasakabo o-loko
ama-hu-ufabu l-eke goba, and in those days he did eat nothing, isa-ci-wabu
adaia-hu Felix, the most excellent governor Felix ;
S. l-aditti-wabu Jesus, his Son Jesus, kakii-tti-wibu Wamallitakoanti.
the living God, Roma-kunna-na wabu, Romans (Acts XVI, 38). lukku-hu
adia-n kurra turraha, Gott adia-n-wabu tuhu ne. it is the voice of a god, and
not of a man ;
G. ikihi-khoda wabo, genuine firewood, loko-no wabo, true Indians ;
2
) S. oa-kurru seribokkilliu, a tempestuous wind :
e
) wai.
1) isa-ni-wai, well ! ; with the verb a : to be consenting ; S. ussa-nii-
wai, it is good ; with the verb a : to praise ;
2
) taha-wai, afar off ;
3
) ke-wai, emphasizing word, § 48 b ) ;
4
) S. m. abba-l-uwai, f. abba-r-uwai, with one accord ; one, a ;
5
) S. hara-wai hi-ddia-mu-ttu adia-hii lii-lesida-bu ikka-ke. the place
of the scripture which he read was this, Sm. har-uai, da ist es, da hasst du
es (ham, § 139c)) ;
f
) S. hitte rubu t-a ka-uahiinni-n, and multiplied (Acts XII. 24),
ka- uakiina-n tu-maqua abba adi-n ba, and prevailed (Acts XIX, 20). ika
assika~ti ujuhu hitte n-a a-uahiintu-nn-ua, and believers were the more
added [to the Lord].
§ 122. U, the great, the vast, the motionless.
a
) u-ho, to be a quantity, § 151 a> ;
b
) -hu, streaming, or breathing out into space ; forms verbal nouns, § 24;
c
) hu-la, etc. ; / loose, a time-reality, consequently : a deep hole.
!) Sm. u-hulassi, tuhulai, a hole, bara u-ttula, die Tiefe der See, B.
akosa oolai, the eye of a needle, t-oolai, a (its) hole, den, cave, gulf, t-ooli.
the rent, tola-tu ororo, depth of earth, aciga-oniabu tola bajia. and the well
is deep, to-tola, the deep, tola-ci acigi-n, and digged deep ;
166 YU, IU §§ 123—124
2
) a~holadi~, to break (a hole into the roof) ;
s) Sm. tuttulla, the lung ;
a) hu-ru, etc. ; r motion being impeded.
!) : ) S. hurruru, B. ororo, earth, world ;
II) S. u-hurrura, B. o-horora, land, farm, country ;
m
) Sm. hurruru, land, a mountain, B. to-horoman o-mun, and to the
hills [they shall say ; L. XXIII, 30] ; G. hulura, swellings of a musquito
sting ;
IV) o-horomurrida-tu oniabu, the raging of the water, bara
o-horomurrida-n, waves, bara manswa [a a-horomurrida-n k-akonnaki-n
bajia, the sea and the waves roaring ;
v) ororo-li, Sm. ruru-li, clay, mud, G. roro, mud, or anything that
is flowing sluggishly, roro-li, mo-ro-li, mud, ka-ro-tu tu-kuto-q ire, a
thick soup ;
VJ
) Sm. hurrutu, pumpkin, gourd ;
2
) S. a-hurruda, to come together (comp. § 104 b ) 2>) ;
3) I) S. hurussii, B. orosi, to be filled (with food) ;
II) a-orosidi-, to fill, to suffice;
e) hu-du.
1) S. a-hudu-, B. a-odo-, to die (A. M. § 182, 138) :
2
) Sm. hudu, to be bent, to be bowed, a~hudu~(nn-ua), to stoop, to
bow down, B. a-hododo-, to bow (the head, the face), a-hododo-(n-wa),
to bow, to stoop down, to be hanging.
§ 123. Yu, iu, a definite place ; y, i, here, u, space, motionless.
a
) yumun, § 71 b) 4 ) ;
b) yu-warea, § 97 ;
c
) !) na-iuka (or na-iyuka) ... siba abu, they stoned, mi/iu a-iyuka
onabo o-kona mun, (they) ran the ship aground ;
2
) lihi-ki a-iyukontwa-ci Io4oa o-konomun, which also leaned on his
breast;
3) a-iyugari-, to sell (trans.), a-iyugara (intrans.) ;
d
) yura, a-yurati-, § 104 s) ;
e
) S. a-ijuwedu-(nn-ua) ... (u-rnun), to adhere (to), to consort (with);
f
) Sm. a-ijuehe, hujuehe, to be lazy, ma-juehe, not to be lazy, uejehi, a
louse, aijoa w-andi-n, we come late, ayoa l-akunna, he has gone late, B.
oie-ci, one who is slothful, G. hoyuwe, lazy, Sm. hau, a sloth.
§ 124. Yu, iu, a ) united to its base by a thin link — the great, space,
b
) to enter into space (?).
a 1
) ) Sm. a-ijuhudu-, B. a-iiodo-. to hang (trans.); Sm. a-ijuhudukuttu-,
B. a~iiodokoto~, id. causative, S. wuri juhu~a~koa\t-a-ni~ka lii-kkabbu
u-kunna, the venomous beast (snake) hang (ing) on his hand ; G. yodoa-
loko da-kuna-ka, I walk [over a beam and] balance myself [in going] ;
2
) a big leaf (?): Sm. juli, tobacco, julika, Montrichardia arborescens,
u-jule, cabbage (A. M. § 182, 129) ;
§ 125 Ui, wi 167
b
) Sm. hemeu, B. imeodo-, to bring forth (children) ; m. see § 74 :
(A. M. § 182, 134C) ;
iyu, mother, ire-yu, the state of wife, § 1641) -) ;
adibeyo, belly, womb, § 86 f ) *) ;
Sm. han-iyu, gnat, mosquito, ha-iju, ant, = swelling-producing (A. M.
§ 182, 107A) ;
R. yuro, Sm. /'lira, cassava squeezer ;
a-iubosi-, to sieve ;
a-bokoto-n lo-iuri, and took him by the throat ; Pen. ka-yor-ehe.
consumption, Sm. ittuli, Pen. ifurf, itori, duli, dsuli. howling monkey ( =
strong throat ?) (A. M. § 182, 77) ;
S. a-ijumuda, to prophesy ;
Sm. idiju, breast, idiu-ssi, paps, B. idju, paps, a-te-ci-ju. sucklings ;
to-moroa yuyu-o-kili a-fitikida ororo o-koboroko area a-iyuyuto-n
to-makwa ororo ajeago~ji, but there went up a mist from the earth, and
watered the whole face of the ground.
§ 125. Ui, liquid, (to produce) fruit, (to produce) heat ; comp. also
§ 124 b ) and § 153, ibi, small (produced by dividing).
a
) S.tvuini, Wuin, water, B. oini ... iki, rain, oni-ka-in, river, oini-rako. in
the water, oni-abu, water as a substance, (A. M. § 182, 68) ;
Sm. uima, aema, ema, mouth of a river (A. M. § 182, 17) ;
G. oka, Sm. aka, to take a bath ;
b
) Sm. oewedi-, oed'u, to vomit ;
o-koi, spittle, G. da-kui, (my) spittle, outside the mouth ;
Sm. ueku, resin ;
G. dakyp, (my) semen, t-6ko. pus ;
Sm. Hmune-era, limon juice, idiura, milk, R. nana ura. pine-juice, oludi-
ura, cashew juice; § 107b) 4) (A. M. § 182, 2) ;
G. ura-ro-ni, saliva (inside the mouth) [or uraro. cloud, oni. water ?] ;
G. kulira, B. to-korira, bile (comp. also § 99 b B ) ;
egura, root (A. M. § 182, 110?) ;
a-luiti-, to anoint;
c) i) iwi, fruit of a plant or a tree (A. M. § 182, 118) :
a-uiyi, Sm. a-oji-, a-uji. to gather (fruit), B. olive o-banna t-oi-sia. an
olive branch plucked of, G. d-oyu fa\n, I shall pluck it (a fruit ; da-tikidi [a
to~bana, I shall pluck a leaf), Sm. a-ohiinti-, to plant, Sm. iwi-ssi, testicle,
itve-ra, penis, k-iweju-n, R. wayu-co, woman's apron (a similar word is in
use with most Karib tribes in Guiana) ;
Sm. bikki-bikki, geschwind aufwachsen, stark werden (von Kindern).
B. ibikido-(n-wa), to grow, (seeds) to spring up, ibikidolia to be young ;
1A
) Sm. ibissi, a slip (plant) ;
B., G. ebeso-(n-wa), Sm. a-ebessu-(nn-ua), to metamorphose oneself
(for instance a dog into a woman, § 224, D. a caterpillar into a butterfly,
Sm. an egg into a chicken, a flower into a fruit : Sm. to bloom ; S., Sm.
ebessu-(nn-ua), to appear, to appear in a dream ;
168 A-LI, O-RI ; HUNNU, ONNO §§ 126—127
2
) Sa-tu Ialoko ewedbeda goba i, and being fervent in the spirit,
t-iwerebe, the heat (of the fire; Acts XXVIII, 3), Sm. werebi, to be
warm ; comp. B. fere, heat, tere-tu, the (day's) heat (e, § 2) ;
d
) wiwa, star, also used for "year" (A. M. § 182, 63). This word may
also mean : w, far away, i, tiny, w, far away, a, time-reality, or it may
picture the sparkling of the stars ;
e) wiru, a turtledove (A. M. § 182, 93).
§ 126. a) a-li, a-ri, light (A. M. § 182, 132E), in the following.
ari-ra, Sm. halli-ra, G. halita, white ;
Sm. aulia-ra, chalk ;
k-ali-me, light, glory, to be bright, to shine (§ 134 f>) ;
Sm. k-ale-kku, the white stones (or pebbles) of the medicine-man ; v. C.
ch-ale-kojeha (§ 167), the spirit of white granite ;
Sm. hikkihi e-heUudu-n, flame ; fire light-origin-possessive suffix ? ;
Comp. a, time-reality, li, freely flowing forth, ahalikibi, joy (aha,
breathing out, kibi, very), bili-bili-ro, the lightning (bi, quick appearance),
adaili, the sun (lordly light ?), G. halitsi, sweet potatoe (R. 19 a Sect. 108,
"According to Carib tradition their Spirits of the Bush have a marked
aversion to sweet potatoes') ;
b
) o-ri, u-li, ari, dark (comp. id-be, uncleanness, § 100), in the
following.
ori-roko-ho, S. urulli-ruku-hu, darkness ;
od-ga-hu, S. wuli-ka-hu, night;
a-orirokoto-, to darken, to obscure ;
S. wuli-ssebeju, break of day, Sm. wulissebe-u-killi, evening or morning
twilight ;
Sm. wulida, to be dull, stupid ;
k-ad-me, G. kh-are-me, to be black (A. M. § 182, 133) ;
Comp. o, u, not moving, space, d, fixed, and also §§ 122 d ) , 108A f ).
§ 127. Onno, hunnu, hunna, murmuring, uneasy, unquiet, in the
following.
a) a-onnoda, S. a-hunahunadii-, Sm. a~hunnuhunnuda, to murmur ;
b
) Sm. hunnu-hunnuAi, a big fly (G. : bumble-bee) ;
e) m-onda-u, a calm, na-mundadiva kiana, but they held their peace ;
<3) nokonne, nokonni, sorrow, repenting, a-nokon(ne)di~, to cause
sorrow, la-nokonnedoa-n o-doma, (he) being grieved, a-nokonnedo-(n-tva),
to lament, nokonne goba kiana Jesus, and Jesus, moved with compassion,
nokonne-ga kiana i, and (he) had compassion, nokonne-ga yuholi loko-no
o-konomun di, I have compassion on the multitude, n~a()alikibitoa
nokonne-ci aba-no o-konomun, nokonne-hi fa ba na-konomun o-doma,
blessed are the merciful : for they shall obtain mercy, nokonne da-kona-n
bu, have mercy on me (thou), lo-koborokwon lo-nokonne-wa lo-konomun
o-doma, in remembrance of his mercy, G. ndkamo-ya\da\i, he is in misery;
e) Sm. kunnuku, the forest (A. M. § 182, 76).
§§ 128—129 AKO ; KU 169
§ 128. Ako, aku, the principle of: entering into; a time-reality, k

making its appearance in an active manner (into) u, space.
a
) S. aku, aku-lugku, in (fire), see § 103 e) ;
aA) Sm. haku, mortar (A. M. § 182, 50 B) ;
b
) akodo-. to sew, to plaite, to weave; makondo, to be naked (comp.
S., Sm. a-kundii-, to shine, to radiate light) ;
c
) akodo-(n-wa), to enter, to go (into), akodoona-li, a haven (A. M.
§ 185, 72) ;
d
) Sm. akutta, akuttu, to prick, to open the artery ; akiittiika, the long
points of thorns, B. k-okkituka-tu, thistles, G. td-kdtdka, a straight thorn,
ka-kotoka-tu, Melocactus ;
e
) akoba, field, ground ;
f
) Sm. akkuba, the core of a tree ;
s) akuyu~ko, -kuyu-ko, the ear (-hole) ;
h) Sm. ukkuju, navel (A. M. § 182, 22) ;
i) akoio-n(n-wa), to return (into) ;
J) Sm. kujama, a fish trap ;
k
) comp. o-loko, toko, in, o-koboroko, among, § 1 0 3 a - ' ' - h ) .
§ 129. Ku, the principle of : power to move.
a 1
) ) akudi-, to drive out, to persecute ;
2) kodibiyu, a bird (A. M. § 182, 91) ;
3
) R. kudu-kudu-bari-lya, a certain ant, used as a hunting-charm
(11. 19 a Sect. 236) ;
aA
) G.a-khoto-, to collect (fire-wood), o-kodoto-. to keep up a fire, ikihi
o-kodo, B. ikihi-kudu, fire-wood ;
b) i) o-kuti, foot (A. M. § 182, 28) ;
2
) kuta, animal, game (A. M. §182, 76 B ; comp. also a-koto-,
to eat) ;
c
) 1) ikori-ci o-kuti jiaro bui, ikori-ci kabo jiaco bui, halt (thou) or
maimed (thou), ikori-ci-no akona, the lame walk, ikori-hia. (being) halt;
S. hikkuli (A. M. § 182, HOB) ;
2) Sm. hikkuli, bush- tortoise (A. M. § 182, 96) ;
3) G. kuli(hi), rat, Sm. pwkule-ru, agouti (A. M. § 182, 83, 84) ;
d
) i) o-koto, Sm. u-kkuru, u-kkulu, knee ; Sm. ue-kkiille-kabbu, arm-pit,
u-kkuru lukku, hollow of the knee, S. lu-kullabu-lukku, tu-kullu-bu-lukku,
[a sheet knit at the four] corners, G. tu-kuXabo-loko, angle ;
2
) Sm. u-kkura, G. o-kwra, hammock was explained as "a resting
place" [but also: da-kora -q or da-koro-sa, it (hammock, clothes, food)
belongs to me] ; comp. further akera. to bind, § 104 b ) 2 ) v n ) :
e) kudi, to be heavy (A. M. § 182, 141) ; kudu-sabu-tu amateli. the
weightier matters ;
f) komogi, to move, to be troubled (water, J. V, 3, 7) ;
Sm. kumuT-ku, a-kumurdu-(nn-ua), to fart, G. kumur-kalde. I am
flatulent;
170 AU § 130
Sm. kummuttiri, white ant-hill (emitting foam at certain seasons) (A. M.

§ 182, 108) ;
maba o~komodi, an honeycomb ;
Sm. u-kumuju. dust, the dirt from something ;
Sm. a-kkummudii-, to dry in the sun, B. a-komodwa, to warm oneself
(near the fire) ;
Sm. u-kummu-lukku-hu, the shine, the lustre, Pen. komoloko, light.
§ 130. Au, space with the character of time-reality (alternate use of au
and o in: au-rea, o-rea, from, § 9 7 a ) , wauaiya, woaiya, ourselves,
§ 120 &) 2 ) , h-ausa-ili, go (ye), b-osa-ili, go (thee), perhaps also aunaki-
to receive, onnaki- to take, to remove).
a) i) (a)-u-ka, (a)-u-ga, to occur in space; 2 ) (a)-u-kili, (a)-o-kili
(§ 175 e >), occurrence in space ; 3 ) -u, occurrence in space.
1) isa-u-ga fa-te, it will be fair weather, monda-u ka kiana n, and
there was a calm ;
2
) t-iibo fa koro t-isi-ika, c-iwi-ika bajia ; mimili, fere bajia ; isa-u-
kili, aboa-u-kili bajia ; kasakabo, kasakoda bajia, seedtime and harvest, and
cold and heat, and summer and winter, and day and night shall not cease
(isa, beautiful, good, aboa, foul), tanahu aboa-u-kili fa, it will be foul
weather to day, kena ifiro-tu monda-u-kili goba, and there was a great calm
(m-onda, § 127 c >), ma-loko-n a-u-kili, the wilderness (ma-loko-n, being
empty), ka-sici-siri a-u-kili waboroko, the rough ways (ka-sirisiri, with
rough points or pebbles), n-akonnaba Adaie-li Wacinaci ajia-n, akona l-a-n
ka yara o-loko-ji mimi-a-u-kili-di, they heard the voice of the Lord God
walking in the garden in the cool of the day (mimi, to be cold), b-augioci
ajinama ma-u-gili o-loko, thy brethren stand without, to-boredo-n-wa bia
ma-u-gili o-lokomun, to be cast out [and trodden under foot], Sm.
wulissebe-u-killi, twilight, ma-u-killi, the sky, the starry sky ;
3) serabo-kili-o, S . se-ribo-kkilli-u, a t e m p e s t ( § 1 1 6 d ) 9 > ) , S . wuli-
sse-bej-u, break of day (§ 126 *>)) ;
b
) !) S. a-usu-, to begin, to start, to depart, S. ikka a-ussu-nn-iiwa-i ba,
be it known therefore unto you (Acts XXVIII, 28), B. ausi-, to go;
presumably u space, s formed, consequently "to form a void" ;
2
) ausiro.
ausiro n-a ma ausi-n, they need not depart, to-makwa ausiro-n-tu ajia-
hu, every idle word, l-auciga goba aba-no ajinama-kwon-ci ausirobu-in,
and (he) found others standing idle, m-onnaki-n b-a Adaie-li Wacinaci
bu-mun iri ausirobu-in, thou shalt not take the name of the Lord thy God
in vain, toro ausirobu-in-tu, these vanities ;
c
) auti-, to suffer, to permit, m-auti-, to forbid ;
d
) aucigi-, to find, to receive ;
e
) m-au-ci, early morning, see § 161 b ) ;
onyikau, o-nyikau, goods, sa-tu onyikau, treasure ;
karau, grass, Sm. grass, savanah ;
kauri, a basket ;
§§ 131—133 IAU; IA; ( H ) AI 171
akausa, to compass ;
isauka, a kingdom (comp. isa-u-ga, beautiful weather, § 130a) D) ;
bawhu, house, bawhu-yuho, city (A. M. § 182, 116).
§ 131. Iau ; i-a let loose, u space.
a 1
) ) a-iaudi- ... a (§ 169 a ) 2 >), to be beside oneself, to be mad ; bu-
iauda-a, thou art beside thyself, manswa kibi d-a goba a-iaudi-ni-a na-kona
mun, and (I) being exceedingly mad against them, lihi a-iaudi-ci-a, he is
beside himself, a-maiaudo-(n-wa), to hold one's peace, to keep patience,
a-tnaiaudwa-hu, [wars and] commotions ;
2
) ma-iau-kwa (-kwon), being in peace, quiet, silent ;
b
) iauna, iauna, value, price, reward, a-iaunti-, to buy, to pay.
§ 132. la is used to express : i the preceding, appearing in a free manner
(a principle or the momentary), a continues for some time.
-ia, Hortative-Optative, § 5, table, forms n°. 10 ;
-hia, -ia, existing condition, § 23 ;
word with the ending i, -\-a, separable possession, likeness, §§ 82, 82A :
bia, it will be, be it, § 39 ;
oini ... iki, rain, § 48 h ) , mauci, early morning, § 161 b ) -f- a. Indicative
mood, Present tense ;
-sia, the thing that has been realised, § 22 ;
-sia, a human quality or peculiarity, etc., § 118 a ) ;
kia, relative pronoun, § 49 a ) ;
Ha, newly originated, § 98 ;
tea, ria, from, § 97 ;
nianna, season, § 161 i), bania, lasting some time, § 60 e ) , o-tobonia,
dream, § 174 c) ;
h(ia), something airy or etherical, § 169 ;
boia, smell, savour, § 169 c ) , raia. appearance, § 104 a ) , adaia, to be a
ruler, § 89, abui(a or e), to feed, § 65, a-ku>aiabo-, to beseech, to pray,
§ 120 e ) 7 ) , a~iadi-, to move, to travel, S. a-ijahaddii-. to walk, to go, a-iako,
to pierce ;
comp. also -i (a, -r ba etc., § 5.
§ 133. (H)ai, at, established security, peace (?).
a) aid-, to know, d-aiita, I know. S. aditti-, to know ;
b) !) m-aiika-ci-no, the deaf, m-ajia-n-tu, m-aiika-tu yauhahu but, thou
dumb and deaf spirit;
2
) aiikasia, to have forgotten ;
s) S. haika hidda na-kuburukku, they held their peace ;
i) ahaikata f a na-koboroko ( § § 1 0 3 ^ ) . 1 2 0 s ) 7 ) ) o-doma. for t h e y
shall be comforted, Ahaikata-ci ho-koboroko, the (your) Comforter ;
5) aiakati-, to hide, aiakato-(n-wa), to be hidden ;
6) aiika, to marry, d-aiika-ga bu-ma, I thee wed ;
7) aiikah, aiika, death, to die ;
c) k-aiima-hu, the wrath, lihi koro k-aiima {a. he shall not strive, ama
ibia akicikia-no k-aiima-ga, why did the heathen rage ? k-aiima sabu goba
172 KA; COLOURS §§134—135
kiana ie, and they were the more fierce, kâiima-ci-no wa-mun, our enemies,
m-aiima-ci, (a)meek(person), m-aiima-hu ho-mun, peace be unto you, Arena
m-aiima-li ho-muni-kwawa hu, and have peace one with another ;
aiimaha, to curse ; kena d-aiimatoo-koto [a ho-muni-kwawa bui hiaro
o-ma, busa t-isa aiimatoo fa na-muni-kwawa bajia, and I will put enmity
between thee and the woman, and between thy seed and her seed,
aiimawto-, to offend, aiimawto-(n-wa), to be offended, to be wroth (aiimaw
= aiima-hu ?), aiimawto()koto, to set at variance ;
d
) aiikita, to pipe, to sound (a trumpet), to handle (harp and organ),
comp. ikita to serve ;
e
) G. te-kaikai, whirlpool.
§ 134. Ka, energetic action, sometimes relentless.
a 1
) ) kari, to suffer, to be vexed, kari-hi, disease, anguish, kari-tu hori,
viper, manswa-ci kari-bi-ci-n lihi a-kwaiaboa manswa sabu-in, and being in
an agony he prayed more earnestly (A. M. § 182, 132B) ;
2
) a-kariti-, to torment, na-loa a-karitwa, they were cut to the heart;
3) karikona ... ajia-n reproaching words, karikona b-ajia-n, thou
reproachest ;
4
) G. haci karoa-ka, the pepper is strong ;
5
) Sm. a-kkakardi-, to bite (a snake) ;
b
) a-katadi, to stumble, to dash (his feet against a stone), to be offended;
c
) akatati-, akarate, akarata, to bury (a corpse) (A. M. § 182, 135) ;
cA
) G. kakali-ci, a man with curly hair ;
d
) i) t-ikaba, his saltness, a-kabato-(n-wa). to be salted (pawmu, salt,
perhaps Karib, Sm. ue-ssala-ru, salted meat or fish, Spanish or
Creole) ;
2) maba, honey (A. M. § 182, 105) ;
e
) !) a-kabo, hand (Sm. : especially the front part, the fingers) (A. M.
§ 182, 27) ;
2) Sm. a-kakatta, to mix with the hand ;
3
) G. a-kagadi-, to stir up ;
1
0 ) kaci, A. M. § 182, 62 *kaci, *kairi, moon ; ka force, ci, iri, fluid
(tides, menstruation, etc.) (?) ;
2
) kalime, light, glory, to be bright, to shine, § 126 a ) , A. M. § 182, 61
*kamu, sun ; ka, force, mu origin of life, vegetative faculty ? (comp.
§ 135 d>-2>) ;
3) Sm. kamma, A. M. § 182, 88 */cama, tapir ; (Pen. 17a, II, 57, III,
119, symbol of temptation, carnal lusts) ;
4
) Sm. kamudu, the big water-boa ;
s) wakaia, evil, to be evil ; § 188 ;
n) Sm. kaikuti, alligator; ka (biting) force, ikuti, halt, § 129 c ) ?
(A. M. § 182,98).
§ 135. Colours.
[G. A paper with squares of different colours was placed before the
§ 135 COLOURS: GOLD AND BRASS 173
Arawaks. They (and also Waraus and a Kalina), had great difficulty in
giving the names of the colours, especially that for blue. "The rainbow
has many different colours", they translated by to yawale abaloko diako
ka-ya-n-da, lit. this rainbow different upon with-image.]
a
) a-li, light, white, see § 126 ;
b
) o-ri, dark, karime, black, see § 126 ;
c
) Sm. uellihi, to be black, G. uiilihi, to be brown, Q. illihiti, R. iri-to
a-ta-hu, a black beverage ;
d
) !) !) kore, to be red ;
11
) kore-tu marisi, the harvest (marisi, maize, wheat), to-kore-ka,
in the time of harvest;
111
) oraro jiamutu kore-li, vapour (cloud-like) of smoke, flax
a-koredo-tu, smoking flax, S. kulle-helli, smoke ;
Iv
) B. uses korrokori, in translating "gold", but probably this word
means a gold alloy, or the nose ornaments and pendants made of the same.
G. kalukuli, brass, kalukuli kule-ro, copper (kule. red), pulata (Spanish)
or goutu (creole), gold, pulata alida-ru, silver (alida, white), Sm.
karrukulli, brass, karrukulli iissa-uabu, S. karrukulli iissa-be-ru, gold
(iissa-uabu, iissa-be-ru, precious). Comp. also : Cumanagoto carcuriri, oro
b a x o , chuparari, o r o , cappava, h i e r r o ( § 1 1 6 ' ) : i » ) . W a r a u contain, brass,
borata simu, gold (borata, Spanish plata, zimo, red), burata hoko, silver
(hoko, white).
The Island Karibs had nose ornaments and pendants made of a gold
alloy, which they called caracoli or calloucouli: "c'est le butin le plus rare
le plus prise, qu'ils remportent de courses qu ils font tous les ans, dans les
terres des Arrouagues, leurs ennemis (de Rochefort, 55, Livre II, Ch. 9).
See further for this gold alloy, Rivet, 70, and comp. Kechua con, gold,
Kampa (A. M. language) quirei, gold, silver.
v
) Sm. kureme, bete rouge, Acarus Batatas ;
VI
) Sm. korabuli, brown ;
VI1
) Sm. karraU'tu, Bignonia chica, from which a red paint is
prepared (A. M. § 182, 119A) ;
v m
) Sm. karriman, black pitch prepared from the gum of Symphonia
globulifera L. f.,Karib languages paramani. mani ;
2
) !) imoro-tu abona-gira-hu, green herb, imoro-tu karau. the green
grass, G. imoto-to, green ;
II) ika ki t-adinabo moromorotwa, when his (the fig trees) branch
is yet tender ; Sm. murmuru, murmuru-make. morumoru-make, to be
unripe, G. imoro-koa\iha c-iwi, the fruit is unripe ;
e
) bonaro-tu, purple ; the origin of this word has not been ascertained :
f
) Sm. subule, to be green, see § 119 b ) 7 ) :
s) Sm. haehae, hehe. to be pale, G. hehe, to be yellow (A. M. § 182.
134) ; Sm. aehae, ehehi, urine.
h) G. ka-tuli, to be gray (with-dust, § 99<*)).
174 GEOMETRICAL FIGURES § 135A
§ 135A. G. kabuin tu-kuXaboloko, triangle (§ 129 d > ) , bisi t., square,

bade%abu t., pentagon, batimar) t., hexagon ;
G. abuXeda-tu, cross ( § 69 d >) ;
G. balala, ball, sphere, Sm. balla, lead, shot, ball (Spanish ?), ballala,
to be round, G. bala, lead, tu~buelaladon~an, circle ;
G. a-keroso-to, circle (§ 108A<D) ;
G. tu-kudibia-sadonan, ellipse, lit. its-bird-egg-form ;
G. tekaikaido-nan, spiral (§ 133 e >).
C H A P T E R XVII
CLASSES OF UTTERANCES; NUMERALS
§ 136. Command, prohibition, incitement, request, answer to a question,

and exclamation, are composed in the same way as a statement. Probably
there is some difference in intonation, and moreover, when one expresses a
command, a prohibition or an incitement, use is frequently made of the
particles -li and -te, which indicate the character of the movement, and at
the same time show that the speaker means motion.
Every spoken utterance only completes what the hearer already knows.
or what he can conclude by the gestures and actions of the speaker and
others. Therefore we can easily comprehend that especially these sorts of
utterances are often very short.
See examples in § 12, and also the following :
a
) b-adeka di, Adaie-li, behold, I am here. Lord, lit. thou -see me, Lord,
h-onnaka n, h-eke n, toho d-ifiro-hu, take, eat : this is my body, b-osa !
go thy way ! h-akenakwa-te, yaha-rea w-ausa-i-li, arise, let us go hence,
da fa-i, ma-ribe-n bu, I will ; be thou clean, m-amaro-ni bu, not afraid,
m-amaro-ni hu, fear not ye, be not affrighted, m-amaro-ni kiana hu na-bora,
fear them not therefore, m-amaro-n bu, Paul, fear not, Paul, m-amaro-n bu,
Sion o-tu, fear not, daughter of Sion ;
b) David Aiici, The son of David (Mt. XXII, 42), m-ansi d-a, I will not,
d-ausa, Adaie-li, I go, sir (Mt. XXI, 29, 30), John Baptist isi, the head of
John the Baptist (Mk. VI, 24) ;
c
) Adaie-li, David Aiici bui, O Lord, thou son of David ! yauhahu bui !
thou unclean spirit ! murriga-ci hui I ye hypocrites ! murriga-ci bui I thou
hypocrite ! isa n, sa-ci, kidua-ci da-sanci bui, well done, thou good and
faithful servant, Claudius Lysias, isa-ci-wabu adaia-hu Felix o-mun,
imigoda toho ajia-hu ; Alikibi bu, ma-in, Claudius Lysias unto the most
excellent governor Felix sendeth greeting (sends this word ; Joy thee,
ma-in, § 35), alikibi bu I hail ! (L. I, 28) ;
d
) ahe, yes (§ 109) ; aba-koto, no (aba, one, a, koro, negation) ; Ahe.
Adaie-li, n-a goba ajia-n lo-mun, they said unto him. Yea, Lord, Abakoro :
l-a oonaba-n, and he answered, No, to-moroa, Ahe, ahe ; Abakoro.
abakoro ; h-a-li ajia-n, but let your communication be, Yea, yea ; Nay.
nay, to-moroa abakoro l-a goba ajia-n na-makwa na-makanna. but he
denied before them all, abakoro, l-a ki ka ba. and he denied it again, G.
abakoro, not a single one (mani, no ! § 32 c)) ;
e
) i) (from B. 's grammar:) "The interjections are chiefly uncouth
176 EXPLANATION; QUESTIONS §§137—136
sounds indicative of surprise, alarm, 6 c , many of which it would be

difficult to express by letters. Some have a definite meaning, as kimii and
asikii, the former expressing surprise with a degree of sorrow or alarm ; the
latter denoting excessive disgust. But the majority are such as require the
expression of the voice, and vary their meaning according to its intonation."
(kimii, see under 3 ) , asikii, G. siki I comp. isi, to stink, § 115) ;
2
) Sm. poi I word of astonishment, poi ! d-a (b-a, l-a), I (thou, he)
wonder, poi ! d-ibi, I have wondered to-day, poi ! da-pa, I will wonder,
etc. ; S. h-addika-te amutta-rubu-mu-tti\de, pahia — h-a-li, behold, ye
despisers, and wonder, pahia 1 -— ma na-kunnamiih, they marvelled (them-
concerning ; Acts IV, 13), etc., G. fa I is said, when someone uses a bad
word (see § 184) ;
3
) !) Sm. erne, word of surprise, astonishingly ! S. l-ani-ka baddia
ipirru-tu manswa-ttu — Ememe diamuttu — lukku-nnu u-miikana, n-aditti~
koana-wa, (he) did great wonders and miracles among the people, lit.
he-did-when also great thing very thing — ememe like — men before they-
know-instrument-own (see § 184) ;
11
) Sm. aeme, the smell of a thing, ka-maije, vanilla, k-uma-ru,
Dipteryx odorata, G. th-ema, it (a bush-hog) stinks, n-eme, they (a crowd)
smell malodorously, k-emeya-to dugi, the negroes smell m. ;
4) ah I, ah (Mk. XV, 29) ;
5
) Sm. akka, ach ! akka\ka tuhu I akka\ka-e !, G. ako, word of
surprise (A. M. § 182, 132B) ;
6
) Q. : "In their meetings, their greetings and that which they have
to say, is expressed in a singing tone, and is answered by the person to
whom it is addressed, in the same singing, or rather plaintive tone, with a
repetition of the last words with addition of wa, ehekada and gideada, as
substantiation."
See moreover the words mentioned in § 179.
§ 137. Explanation :
Abona-ci sa-tu t-isi, loko Aiici; Kabuea, ororo ; sa-tu t-isi, isauka
sanoci; to-moroa tare, wakaia-ci sanoci; K-aiima-ci abona-ci n, yauhahu ;
to-kore ka, ororo a-iiboa ; onnaki-ci-no, angel-no, He that soweth the good
seed is the Son of man ; The field is the world : the good seed are the
children of the kingdom ; but the tares are the children of the wicked one ;
The enemy that sowed them is the devil ; the harvest is the end of the
world ; and the reapers are the angels.
Other juxtaposition :
Daii, Da-ci, abar-li tvaii, I and my Father are one.
§ 138. Questions do not differ in the sequence of words from other
sentences. Probably ambiguity is prevented by different intonation.
Daii ! it is I, Daii ? is it I ? Christ but. thou art the Christ, Christ bui ?
art thou the Christ ? d-ikiduada bui Christ. Wacinaci Aiici, I believe that
thou art the Christ, the Son of God, b-ikiduada Wacinaci Aiici ? dost thou
INTERROGATIVE WORDS 177
believe on the Son of God ? m-aici-n d-a i, I know him not. bui a-mairikota-
ci Israel, kena m-aici-n b-a toraha ? art thou a master of Israel, and knowest
not these things ?
W i t h ma, expressing doubt (§ 5, forms 5) :
yauhahu a-toroda ma m-akosi-ci akosi-hi kiana ? can a devil open the
eyes of the blind ?
With a negative form (perhaps in imitation of the English construction):
Joseph koro aiici lihi ? is not this Joseph's son ? aba-ro t-aurea-tu atedi
faroka, l-iiba koro bibici-loko bibici-timen kutibana t-ajeago ... ? and (if)
one of them be gone astray, doth he not leave the ninety and nine ... 1
ma-ridi-n h-a David onyi-sia o-konomun, have ye not read, what David
did ? (Mt. XII, 3), m-adeki-n h-a toraha to-makwa ? see ye not all these
things ? (Mt. XXIV, 2), Daii koro akabo a-murreti-sia goba toraha to-
makwa ? hath not my hand made all these things ?
§ 139. In the preceding sentences, the uncertainty is so well indicated,
that the listener has only to answer "yes" or "no". When this is impossible
or impractical, the uncertainty is indicated by a word denoting its class
(interrogative word). The same words are used in non-interrogative
sentences (in imitation of the English construction ?).
a
) Ama denotes a person who "is", a thing that "is" ; m uncertain,
unpretending, a time-reality.
!) r ) ama bu-iri ? ... Legion da-mi, what is thy name ? ... my name
is Legion, ama n-a loko-no a-sa-n di, Daii loko Aiici ? ... John Baptist. n~a
aba-no a-sa-n bu ; ... To-moroa ama h-a hui a-sa-n di ' whom do men say
that I the Son of man am ? ... Some say that thou art John the Baptist ...
But whom say ye that I am 1 ama toho l-ajia-ga ? what is this that he
saith ? ama isa loko o-mun ? for what is a man profited ? (Mt. XVI, 26),
ama ajia-hu abu b-onyi-ka toho ? by what authority doest thou these
things ? ama w-onyi-ka waii ? what do we ? (J. XI, 47), ama jia kibi l-a
lihi ? w h a t manner of man is this ? ama ibia kiana, Elias andi-n bia-te to-
bora, why then say the scribes, that Elias must first come ? ama o-doma ?
ama wakaia-hu l-onyi goba ? why ? what evil hath he done ? (Mk. XV,
14), ama tu (§ 55 b> 4>) kidua-hu ? what is truth 1 ama-hu h-a k-ikisi-n ?
how think ye ? S. hamma-hii-bia, why ;
11
) ama l-a goba koro oonaba-ni-n, [when he was accused] he
answered nothing, daii koro aiita ama b-a-n ajia-n, I know not what thou
sayest, isiroko isa koro ama ibia, the flesh profiteth nothing, ama-hu l-a-n
jiaro Adam a-sa-n to-makwa kokki-tu, kia ki t-iri, and whatsoever Adam
called every living creature, that was the name thereof ;
2
) amisia-ci l-ibekita sa-be-tu ama-te-li abu ; Arena yuho-ro k-amun-ci
l-akoiokota ama-koro abu, he hath filled the hungry with good things : and
the rich he hath sent empty away ;
b
) alo denotes circumstances ; /, loose, able to move, o space.
1
) alo-n. where ?
I) alon-ci bui ' where dwellest thou ? alon-ga\i ka-raia-ci Jew-no
Verhandel. Afd. Letterkunde (Nieuwe Reeks) DI. XXVIII. B 11
178 INTERROGATIVE WORDS § 139
Adaie-n-wabu ? where is he that is born King of the Jews ? alon-ga b-ici ?

where is thy Father ? hiaro, alon-ga naii ahaka-ci bu-ivi ? woman, where
are those thine accusers ? alon kwa n-a bibici-time-no ? but where are t.He
nine ? (L. XVII, 17) ;
11
) auaduli a-fuda alon jiaro t-ansi-n, kena t-akonnakita-n b-akonnaba
barin, to-moroa m-aici-n b-a alo area t-andi-n-te, alo mun i-ro t-ausi-n, the
wind bloweth where it listeth, and thou hearest the sound thereof, but canst
not tell whence it cometh, and whither it goeth ;
2
) alo-mun, where ?
!) alo mun ka i ? where is he ? (J. VII, 11), alomun-ga bawhu
adeki-ci bu o-bora-tu ? where is the guestchamber ? alomun ka
h-ikiduadi-n ? where is your faith ? ama kiana bawhu ho-murreti [a da-
mun ? l-a Adaie-li ajia-n, alomun-ga da-bora yumun-tu bia d-ahakobu-in ?
what house will ye build me ? saith the Lord : or what is the place of my
rest ? alomun kwa b-a ? where art thou ? (Gen. Ill, 9), alo mun Christ
ka-raie-n bia ? l-a goba adagato-n ie, he demanded of them where the
Christ should be born, Adaie-li, alo mun i-ro b-osa-bo ? Lord, whither goest
thou ?
11
) alomun jiaro ajia-sia [a sa-tu ajia-hu toho, wheresoever this
gospel shall be preached [this shall be told], m-aici-n w-a alo mun i-ro
b-osi-n, we know not whither thou goest ;
3
) alo-man, when ? how long ? how many ?
I) aloman ho-ma fa di ? aloman d-onnaki fa hu ? how long shall I
be with you ? how long shall I suffer you ? aloman tu hour o-loko sa-sabu
bona i ? (in which hour did he begin to amend ? (J. VI, 52 ; tu, see
§ 55 b ) *)), aloman tu meli h-amuni-ga ? how many loaves have ye ?
11
) aloman ororo ajeago ka di, ororo o-mun kalime Daii, as long as I
am in the world, I am the light of the world, kena aloman tu kauri
h-onnaki-n goba ? [do ye not remember the seven loaves of the four
thousand], and how many baskets ye took up ?
4
) alo-area, whence ?
1
) alo area kiana tare t-amuni-ga ? from whence then hath it tares ?
alo area liraha auciga ka-ieniko-hu toho ? whence hath this man this
wisdom ? alo-area-tu kibi da-mun toho ? and whence is this to me ?
(L. 1 , 4 3 ) ;
11
) d-aici-n alo area d-andi-n goba-te o-doma, alo mun i-ro d-ausi-n
fa ba, for I know whence I came, and wither I go, m-aiici-n l-a goba alo
area-ni n, and (he) knew not whence [the wine] was ;
c) aro, parallel to alo (I, loose, r, fixed), with emphasizing particle
hai, wai (§ 121 <•)).
11
) b-adeka, arohai bu-pound-in, behold, here is thy pound, S.
haruwai Parthia-kunna-na, Medus-kunna-na, etc., (there were) Parthians,
and Medes, etc., haruwai kirraha jaha-bu hidda, see, here is water, G.
kharo(ho), now ;
d
) halli-di, in the following :
§ 1^0 JIALI, JIARI, JIARO 179
S. lui kewai a-ssiki-ssia na-miin ikissi-hii, patta-hii n-a kakii-n-ti, halli-di

n-a kassikoa-ni bia ba u-kunnamiin, (Acts XVII, 26, last part, lit. himself
given-thing them-to time how-long they-do living-person, where they-do
with-house-to-be also concerning), Sm. halli-di wa-kunnu-pa. wie wollen
wir gehen [kuljara u-lluku hurrura-di kiissa, im Corjar oder zu Land ?]
e
) alika, d e n o t e s e v e n t s ; li, f r e e l y s t r e a m i n g f o r t h , ka, if, w h e n ( § 2 9 a > ) .
1
) alika, alika-a, when ?
I) alika tu bia toraha ? when shall these things be ? (tu, see
§ 55 b) 4))_ alikaa l-anda fa-te ba ? when shall he come back ? alika w-adeka
goba amisia-n bu ? when saw we thee an hungred ?
2
) with auxiliary verb a, how ?
!) alika b-a ajia-n, Ho-maierodo [a ? how sayest thou, Ye shall be
made free ? alika wa [a naraha ? what shall we do to these men ? alika h-a
ma ikiduadi-n Daii ajia-n ? how shall ye believe my words 1 alika t-a
b-akosi a-torodo-n-wa ? how were thine eyes opened 1 alika lo fa-te naha
kabuea-ari-no o-mun ? what will he do unto those husbandmen ?
11
) ho-mahikotwa-li kabuia o-loko-tu to-tokoro o-konornun ; alika
t-a-n ibikido-n-wa, consider the lilies of the field, how they grow, alika
koro t-adekoa goba torajiamutu Israel o-loko, it was never so seen in Israel ;
3
) with mo-tu, mu-tu, what manner of ? (comp. §§ 70 a ) ->. 88 f ) ) -
I) alika mo-tu ajia-hu l-ajia-ga toho ? what manner of saying is this
that he said ;
11
) m-aici-n h-a alika mu-tu ialoko h-amuni-n, ye know not what
manner of spirit ye are of ;
4) with the end-point pronouns -i, -n, ie.
I) alika-i bui ? who art thou ? alika-i loko hui o-cea-ci ? or what
man is there of you ? alika i a-[atada bu ? who is he that smote thee ?
alika-i abu h-isanoci a-boreda n ? by whom do your children cast them (the
devils) out ? alika-n da-iiyu ? alika-ie d-augioci ? who is my mother ? and
who are my brethren ?
5
) with -i and negation-word koro, indicating doubt.
I) alika-i koro aboadikita bu ? hath no man condemned thee ?
H) alika-i koro anda ma da-mun, no man can come to me.
§ 140. a ) Jiali, (who, what) like, with motion ; jia (§ 88) with li, freely
streaming forth.
ki-o-doma alika-i jiali akonnabo-ci toho d-ajia-sia, therefore whosoever
heareth these sayings of mine, m-amuni n-a goba alika-i jiali k-amunaiga-ci,
neither was there any among them that lacked, kena m-ajia-n h-a-li aba-li
jiali o-mun waboroko o-loko-ji, and salute no man by the way. kena a-siki-ci
jiali, and whosoever shall ye give ;
b
) jiari, (who, what) like, without motion.
h-ikiduadi-sia jiari ki tu fa-i ho-mun, according to your faith be ii unto
you, misi-tu-ahaka-hu o-loko-ji jiari ki n-a-n bia i, [when the parents brought
in the child Jesus], to do for him after the custom of the law, loko-no waii
B 12*
180 ARIN, ARTISAN § HI
hui jiari-ki-n-ci waii ba, we also are men of like passions with you. Other
examples in § 41.
<=) jiaro, (who, what) like, stopped.
1) !) kabuin hour jiaro adiki l-iretu akodiva, and it was about the space
of three hours after, when his wife ... came in, d-ausa [a bu- inabo alomun
jiaro b-osi-n, I will follow thee whithersoever thou goest, alika jiaro
k-aiima-ci ki ma-siki-n ma-n bia bu ikisida-arin o-mun, lest at any time the
adversary deliver thee to the judge, alika-n jiaro bawhu-yuho o-lokomun
h-akodo-n-wa, and into whatsoever city ye enter, alika-n jiaro aiita-sia ada
c-iwi abu, for every tree is known by his own fruit, ki-o-doma amateli jiaro
h-ansi-sia loko-no onyi-n bia ho-mun, tora-jin ki h-onyi fa na-mun,
therefore all things whatsoever ye would that men should do to you, do ye
even so to them, hui ikiside-sia jiaro ki abu, hui ikisido fa ba, for with what
judgment ye judge, ye shall be judged ;
II) aba-no wadili, bibici-hundred jiaro-no, a number of men, about
four hundred ;
2
) used for translating "or", after each of the coordinated terms.
kena alika-i jiali a-iibi-ci l-isikwa jiaro, l-augioci jiaro ... lo-horora jiaro,
da-iiri o-konaria, and every one that hath forsaken houses, or brethren ...
or lands, for my name's sake, abar-li m-ansi lo fa, l-ibiamti-ci l-ansi fa,
jiaro ; abar-li l-ikita fa, l-ibiamti-ci l-imita fa, jiaro, for either he will hate
the one, and love the other ; or else he will hold to the one, and despise
the other.
§ 141. a ) Arin(i), exercising a profession, a trade, a craft; a time-
reality, ri fixed, n vagueness in regard to time.
ma-siki-n b-a oniabu da-kuti arini wa, thou gavest me no water for my
feet, kia ki arini o-doma i, na-ma goba kiana i, imikebo-n, tend a-murreta-
ari-no o-doma ie, and because he was of the same craft, he abode with
them, and wrought : for by their occupation they were tentmakers, ada-
arin, carpenter, plata-arin, silversmith, imikebo-arin, workman, t-eda-isada-
arin, tanner, ikisida-arin, judge, sikapo ikita-arin, shepherd, bonaro-tu
a-iyugara-arin, seller of purple (woman), kabuea-ari-no, husbandmen, asia-
ari-no, fishers, a-bokota-ari-nno na-bokoto-n bia i, officers to take him,
ajia-arin, orator ;
S. purpura a-ijukarra-hii alin-kurru, a seller of purple, lihi baddia kimissa
akkuda-hii ilini-n, lit. he also canvas-sewing, platta alin, silversmith, ahaka-
hu alini-nu, the scribes, judu-nnu kerki ipilli-be-tti ikitta-hii ali-n, the chief
ruler of the synagogue, na-ssika juhu-rru abujoa-hu w-adikk-oa wa-miin,
wa-burugku alini-wa, they laded us with such things as were necessary ;
b
) S., Q. alin-ua, superior (?) comp. a(ha)li-kibi, joy.
S. ika ka-ijawa-ti-kill a-dallida n-ibiti, t-adaijahiikitti-n-benna n-alintta,
and the man in whom the evil spirit was leaped on them, and overcame
them, meju u-lukkuaria t-alinua, the tackling of the ship, Q. hamma-kurru
aboa-tu tatta-ni bia w-allin-ua, let nothing evil overwhelm us (lead us not
into temptation), k-adanni-(n) alin-ua, to overcome.
§§ 1 4 2 — 1 4 4 KORO, NEGATION; KOWA, TO BE ABSENT; FAROKA, IF 181
§ 142. Koro, negation ; ko affirms, knits up the event, the person or

thing in question, ro stops.
M(a)- negatives a form which denotes a state or condition (§§ 10. 18,
28 d >) and may be compared to English "un-", or "without". Koro
negatives a clause. The place of koro is chosen in accordance with the
necessity of emphasizing the negation.
a
) Christ koro daii, I am not the Christ (J. I, 20), daii koro, I am not
(J. I, 21), daii koro aiita lihi loko, I know not the man, ma-sweardoa-n h-a-li
abaren : Aiomun koro abu bu-sweardoa [a, etc., swear not at all ; neither
by heaven, etc., Sabbath a-murretwa goba loko o-mun, loko koro
a-murretwa sabbath o-mun, the sabbath was made for man, and not man
for the sabbath, h-adaiana-sia koro a-iaunta tribute plata ? doth not your
master pay tribute ? Solomon, to-makwa l-ikalime-hi abu, ekitwa goba koro
isa-n abar toraha jin, even Solomon in all his glory was not arrayed like
one of these, c-imikebo ka koro, t-isiribida koro, they toil not, neither do
they .spin, ajia-hu k-amun-ci jia l-a-n goba a-mairikota-n o-doma ie.
a-buriti-ci-no jia l-a goba koro, for he taught them as one that had authority,
and not as the scribes, kidua-n, d-ajia-ga ho-mun, Torajiamutu ifiro-tu
ikiduada-hi m-aucigi-n d-a goba ; abakoro, Israel akirikia o-loko koro
d-auciga n, verily I say unto you, I have not found so great faith, no, not in
Israel, to-moroa ma-dokodo-n ho faroka loko-no wakaia-hu, H-icinaci koro
a-dokodo fa ho-wakaia h-aurea, but if ye forgive not men their trespasses,
neither will your Father forgive your trespasses ; see also § 138 ;
13
) a-korodi-, to break a branch from a tree.
§ 143. Kowa, S., G. kawa, to be absent: k(a), affirmed, (o)wa,
distant, a void.
loko-no o-loa kowa fa. amaro-n o-doma ie, men's hearts failing them
for fear (L. XXI, '26), aba-ro kowa-ka bu-mun. one thing thou lackest,
plata, korrokori mu-tu kowa-ka da-mun, silver and gold have I none, kena
m-ansi t-a to-io-no ahikata-n to-koboroko, kowa-n o-doma ie, and (she)
would not be comforted, because they [the massacred infants] are not,
m-aiima-hu aiici yumuni faroka, hui m-aiima-hu yumuni fa ba ; to-moroa
kowa faroka i, t-anda fa h-amun ba, and if the son of peace be there, your
peace shall rest upon it : if not, it shall turn to you again, kena l-oabodda
l-isikiti-n bia i na-mun, kowa n-a-n ka loko-no, and (he) sought opportunity
to betray him unto them in the absence of the multitude.
§ 144. Faroka, indicating the hypothetical, is used in the same way as
fa (§ 5) ; fa points to the future, ro stops the flow of thought, ka. if, when
(§29*)).
Christ faroka i, [let him save himself], if he be Christ, Adaie-li, bui
faroka, Lord, if it be thou, b-ikiduada faroka, Wacinaci kalime-hi b-adeki
fa ; d-a koro ajia-n bu-mun ? said I not unto thee, that, if thou wouldest
believe, thou shouldest see the glory of God 1 k-iwi faroka n, isa fa n ;
m-a-ni tu faroka, t-adiki bu-sogo fa n, and if it bear fruit, well : and if not.
then after that thou shalt cut it down, tata-o-kona koro b-amuni koma da-
182 BARI, REALLY; MARI-GA SA-N; MAMARI, IMPOSSIBLE §§ 145—147
konomun, aiomuni o-rea ma-siko-n-wa tu faroka bu-mun, thou couldest

have no power at all against me, except it were given thee from above,
abar-dakabo robu-in meli w-amuni-ga, biama himi bajia, m-ausi-n wa faroka
a-iaunti-n a-kota-he naha na-makwa o-mun, we have no more but five
loaves and two fishes ; except we should go and buy meat for all this
people, kenbena alika-i jiali amateli ma faroka ho-mun, and if any man say
ought unto you, [ye shall say, etc.], kena alika-i jiali Raca ma faroka ajia-n
l-augici o-mun, and whosoever shall say to his brother, Raca [shall be in
danger], alika-i jiali, Christ lihi, ma faroka, if any man did confess that he
was Christ, Awa, tu faroka ma, toho a-ta-kwona-hu a-bollia d-aurea ! O
my Father, if it be possible, let this cup pass from me.
§ 145. Bari, to be "really", indeed ; ba an existing state or thing, rr
fixed.
a
) bari-ga wakaia-ni hu, h-aiita alika h-a-n bia a-siki-n sa-be-tu h-isanoci
o-mun, aloman sabu kiana H-icinaci aiomun kon-di a-siki fa sa-be-tu
amateli adagati-ci-no i o-mun ? if ye then, being evil, know how to give
good gifts unto your children, how much more shall your Father which is
in heaven give good things to them that ask him ? d-ajia-ga ho-mun, Bari-ga
m-akenakwa-ti l-a-n a-siki-n lo-muni n lo-ioci-n o-doma i, I say unto you,
T h o u g h he will not rise a n d give him, because he is his friend (L. XI, 8),
bari-ga ama koro wakaia-hu d-onyi-n loko-no o-mun, bari-ga waii icinoci
o-loko-ji d-ikita-n, though I have committed nothing against the people, or
customs of our fathers, to-moroa bari goba lu-tukuda-n ie, but the more he
charged them, bari fa na-makwa n-akatadi-n, although all be offended, bari
koma da-odo-ni bu-ma, mamari fa abakoro d-a-n ajia-n bu-konomun, if I
should die with thee, I will not deny thee in any wise ;
b
) W-adaiana-sia, Adaie-li, h-a ia a-sa-n di; isa h-ajia-n ; ki jia d-a-n
bari-n o-doma, ye call me Master and Lord : and ye say well ; for so I am,
yara o-loko-tu ada iwi w-eke ma bari-n, we may eat of the fruit of the trees
of the garden (Gen. Ill, 2), na-makwa adagati-ci auciga bari-ni n, for every
one that asketh receiveth, ahe bari-n, yea rather (L. XI, 28), b-aici-n ka
goba ma, but bari-n, if thou hadst known, even thou ; bari-sia, see last
example B. in § 147.
§ 146. Mari-ga sa-n, it is uncertain (?).
mari-ga sa-n na-munikwawa ie, (they) had disputation, manswa kibi
n-a-n bena ajia-n, mari-ga sa-n na-muni-kwawa ie, and when there had
been much disputing, naha loko-no o-loa k-ikihi-n o-doma, mari-ga sa-n
na-kuyuko akonnabo-n bajia, for the heart of this people is waxed gross,
and their ears are dull of hearing.
§ 147. Mamari, to be impossible ; see § 74 d ) .
mamari-ga m-ajia-n w-a-n w-adeki-sia w-akonnabo-sia mu-tu
o-konomun, for we cannot but speak the things which we have seen and
heard (non possumus), mamari-ga h-ikita-n Wacinaci Mammon bajia
biama-n, ye cannot serve God and mammon, tora-jin mamari-ga h-ikita-n
da-ma abar hour robu-in ? what, could ye not watch with me one hour ?
§§ 148 149 MANSWA, EXCEEDINGLY; SARI , VERY 183
l-iimawto-n-wa o-doma, mamari-ga l-akodwa ti-n, and he was angry, and

would not go in, b-adeka, m-ajia-n-ci [a bu, mamari [a b-ajia-n, toho ibi-ni
o~bora, and, behold, thou shalt be dumb, and not able to speak, until the
day that these things shall be performed, mamari goba kabaritu-'sa jiaro
b-isiki-n da-mun, and yet thou never gavest me a kid, lihi-ki Wacinaci
akenako () kota a-dokodo-n a-oda-hu kari-hi o-rea i, mamari-ni ma kia
a-oda-hu a-bokota kwon o-doma i, whom God hath raised up, having loosed
the pains of death : because it was not possible that he should be holden
of it, kia imikebo-hu mamari-sia ma h-ikiduadi-n, bari-sia ma ahaka-hu
o-konomun ho-mun, a work which ye shall in no wise believe, though a
man declare it unto you (comp. in this sentence mamari-sia and bari-sia) ;
S. ma-mmalli-nni-benna hiirku~nni\je n-abbukoawa tu-duma. aimaha-
hitti\n-a-ni-ka ba, and when there had been much disputing.
§ 148. Mâns-wa, to be exceedingly; presumably m, without, ans(i).
inner peace, wa in itself.
a) with ki and tu ( § 55 *» ) ;
kena manswa~ki n-a goba nokonni-n, and they were exceeding sorry,
manswa-ki t-a onnakennakidi-n u, kia maucia na-makudida kiana mihu, and
we being exceedingly tossed with a tempest, the next day they lightened
the ship, ika ki, Da-iialoko manswa-ki ma nokonni-n a-oda-hu bia. yaha
h-oabodda, h-ikita da-ma, l-a ajia~n na-mun, then saith he unto them. My
soul is exceeding sorrowful, even unto death : tarry ye here, and watch
with me, ika ki manswa ki t-a-ni fa k-amunaiga-hu o-doma, for then shall
be great tribulation, hiaro manswa tu b-ikiduadi-n, o woman, great is thy
faith ;
b
) manswa kibi (§ 58 e >), manswa sabu (§ 149) :
mamari-ga isa-n l-akonnabo-ni n, manswa kibi t-a-n akonnakita-hu
o-doma, and when he could not know the certainty for the tumult, manswa
sabu ki n-a a-simaka-n, and they cried out the more exceedingly ;
c
) h-ausa-i-li, manswa h-a-li auadi-n koriliaci ibici, go and search
diligently for the young child ;
d
) ika tu wiwa n-adeki-n, manswa goba alikibi-n ie i[iro~tu alikibi abu,
when they saw the star, they rejoiced with exceeding great joy, manswa
goba n-aiimawto~n~wa kiana, they were sore displeased, toho o-wakaia,
yuho-ro bari-n, a-dokodwa t-aurea, manswa-n t-ansi-n o-doma di. her sins,
w h i c h a r e m a n y , a r e forgiven ; for s h e loved m u c h ( m e ? ) , a-odo-ci-sikwa
oAoko area a-fitikidi-ci manswa-ci k-aiima-n, [two men ] coming out of the
tombs, exceeding fierce, a-nokondwa-hu, a-iiya-hu, manswa-tu
k-amunaiga-n ajia-hu, lamentation, and weeping, and great mourning.
§ 149. Sabu, to be very; s intensifying, abu appearance (?).
a) l-ekiti sabu koma koro kiana hu ? shall he not much more clothe
you ? to-moroa na-simaka sabu goba, but they cried out the more, alika-i
k-ansi sabu fa i ? ... yuho-sabu-sia l-isiki-n o-mun, d-ikisi-ka, which of
them will love him most ? ... I suppose that he, to whom he forgave most,
fo-moroa wAkiada-li ajia-hu. m-ausa sabu-n t-a-n bia loko-no o-koboroko-
184 ROBU, ONLY § 150
ji, but (let us prevent the speaking) that it spread no further among the
people, lihi ajia-sabu-in o-doma, because he was the chief speaker, ki-o-
doma m-amoto-n-wa d-a sabtx ka a-onaba-n da-konomun wa b-isibomun,
(therefore) I do the more cheerfully answer for myself, na-maiaudwa sabu
ka kiana, they kept the more silence, t-ifirotwa sabu goba kiana oniabu,
and the waters increased, alika-i jiali k-amun-ci n o-mun t-isikoa sabu fa,
for whosoever hath, to him shall be given, a-iyuhotwa sabu-in kasakabo
man, and increased (increasing) in number daily, Sa-tu Ialoko k-ansi-n
o-loko-ji wait bajia k-ansi-ka, toho isa-tu aji ( § 8 7 ) sabu-tu onnaka-ro-hu
ma-siki-n w-a-n bia ho-kona, for it seemed good to the Holy Ghost, and to
us, to lay upon you no greater burden than these necessary things, biam-
dakabo kasakabo aji sabu na-ma-n bena i, and when he had tarried among
them more than ten days, toho ki k-amunaiga-tu botobatu a-boreda na-
makwa n-aji sabu to-lokomun, this poor widow hath cast in more than they
all, alika-n ma-tata sabu ka ajia-hu, for whether is easier, to say, etc.,
wahadu-tu isa-sabu ka, the old [wine] is better, aloman sabu kiana
H-icinaci aiomun kon-di a-siki fa sa-be-tu amateli adagati-ci-no i o-mun ?
how much more shall your Father which is in heaven give good things to
them that ask him ?
b
) in contrapositions : the superior with sabu, the inferior with aji:
l-isanci ifi-li sabu ka koro l-adaie-n aji; imigoda-sia ifi-li sabu ka
imigodo-ci i aji, the servant is not greater than his lord ; neither he that is
sent greater than he that sent him, kena, h-adeka ifi-li-sabu-ci Jonas aji
yaha-n, and, behold, a greater than Jonas is here, sa-sabu-ci koro hui kia
aji ? are ye not much better than they ? kena toraha aji ifi-ro sabu-tu l-onyi
fa, and greater works than these shall he do, loko aji sabu koma
w-akonnabo-n Wacinaci, we ought to obey God rather than men, ororo aji
goba oniabu ifirotwa sabu-in, and the waters prevailed, and were increased
greatly upon the earth, ororo aji goba oniabu ifirotwa sabu wabu-n
(§ 121 d >), and the waters prevailed exceedingly upon the earth, n-aunaka
kiana na-ma wa i, a-mairikota-n i Wacinaci ajia-n o-loko-ji sa-sabu kibe-n,
they took him unto them, and expounded unto him the way of God more
perfectly.
§ 150. Robu adds to a word the principle of "only" ; ro stops, bu
appearance.
a
) m-amaro-n bu, ikiduadi robu b-a, be not afraid, only believe, to-moroa
t-egura kowa-ka lo-loa o-loko, m-ibena robu l-a oaboddi-n, yet hath no
root in himself, but dureth for a while, H-ausa yaha rea : ma-odo-n t-a~n
ilontu o-doma, to-moroa adunko robu t-a, l-a ajia-n na-mun, he said unto
them, Give place : for the maid is not dead, but sleepeth, to-moroa a-bokoto
robu n-a goba lo-kabo andi-n Damascus mun l-abu, but they laid him by
the hand, and brought him into Damascus, a-baptizedo robu n-a goba
Adaie-li ]esus iri abu, only they were baptized in the name of the Lord
Jesus, lo-baptizedo-n-wa bena, Philip o-ma-robu l-a goba, and when he
was baptized, he continued with Philip, a-odo-ci-no o-rea akenakwa-hu
§ *51 UHO, YUHO, A QUANTITY 185
o-konomun n-akonnabo-n bena, imita robu n-a aba-no to-konomun, and

when they heard of the resurrection of the dead, some mocked, aba aba
robu n~a goba a-simaka-n yuho-li o-koboroko, and some cried one thing.
some another, among the multitude ;
b
) naha robu-in koro o-konomun da-kwaiaboa, neither pray I for these
alone, to-moroa lihi robu-in ki a-tokodo-ci aiomuni o-rea, [no man hath
ascended] but he that came down from heaven, kena l-ahaka-ga na-mun,
M-onnaki-n h-a-li amateli waboroko o-loko-ji bia, to-moroa aba-ro ada
robu-in, and commanded them that they should take nothing for their
journey, save a staff only, aba-no wadili bu-ibo fa na-makwa, lihi robu-ini
o-ma b-ikitwa fa, (wilt thou) forsaking all other (man), keep thee only
unto him, aba-no Jew-no a-iadi-robu-in-ci, semici-ci, certain of the vagabond
Jews, exorcists ;
c
) S. m-aditti-nni rubu\n-a hallika-kebe t-a-ni-bia-pa, they doubted of
them whereunto this would grow, lit. not-knowing rubu they-did, etc. ma-
ijaonti-n-rubu\b-a-li na-mun tuhu na.-ma-ssika-ni-h.ii, lay not this sin to
their charge, lit. not-rewarding-ru6u thou-do them-to this their-not-obeying;
d
) robuginai in the following examples ; perhaps robu, only, gina, there
is (comp. kena, § 51, i, end-point pronoun III m.).
alika-i koro sa-ci, to-moroa abar-li robuginai Wacinaci. there is none
good but one, that is, God, abar-li robuginai Wacinaci; kena aba-li
kowa-ka, to-moroa lihi robu-in, for there is one God ; and there is none
other but he.
§ 151. a ) Uho, to be a quantity (§ 122). Only example :
biam hundred penny plata meli uho ka koro na-mun. two hundred
pennyworth of bread is not sufficient for them ;
b
) yuho, to be a quantity (§ 123).
!) yuhoo-ka l-itikidi-n ikihi akoloko mun, ofttimes he falleth into the
fire, yuho goba d-aboadi-n ie, and I punished them oft, yuho goba
n-atimiti-n bari-n i, [because that] he had been often bound, ki-o-doma
yuho sabu goba l-isimaki-n i, wherefore he sent for him the oftener, yuho-
ho to-bokoto-n o-doma i, for oftentimes it had caught him ; S. juhu-hu-
ku-n, oft ;
2
) kore-tu marisi yuho ka bari-n, to-moroa ma-iyuho ka imikebo-ci-no,
the harvest truly is plenteous, but the labourers are few, Legion da-iiri :
yuho-ni waii o-doma, my name is Legion : for we are many, bari-ga yuho-
ni-n tora-jin, for all there were so many, [yet was not the net broke]. lihi-ki
k-iwi-ka yuho-in, the same bringeth forth much fruit, Adaie-li, ma-iyuho-ci
isadwa ? Lord, are there few that be saved ? lo-dokotwa kokke-hia naii-ki
o-mun lo-forrakito-n-wa bena ma-murrida-ni abu lo-dokotwa yuho-ho-n.
to whom also he shewed himself alive after his passion by many infallible
proofs, mamari-n n-andi-n omuni-n l-amun. yuho kibi n-a-n o-doma. and
when they could not come nigh unto him for the press ;
3
) S. na-ijuhu, the multitude, the more part (of men), Jesus k-ansi-
186 ABA-R, A, ONE § 152
ssia-nu u-ijuhu, the number of the disciples, naha Stadt-kunna-na u-ijuhu,

the multitude of the city ;
4
) m. yuho-li, f. (non-human) yuho-ro, many.
yuho-li akodwa to-loko-ji, many there be which go in thereat (ma-iyuho-
ci auciga n, few there be that find it, Mt. VII, 13, 14), yuho-li loko-no, the
multitudes, yuho-li Corinth kono-no, many of the Corinthians, yuho-li
hiaro-no, many women, kena yuho-li sabu ikiduadi-ci anda goba Adaie-li
amun, yuho-li kibi wadili hiaro-no bajia, and believers were the more added
to the Lord, multitudes both of men and women, yuho-ro poroko, (many)
swine, yuho-ro ajia-hu, many words, yuho-ro isogo-tu koro amateli, many
wonders (many small not thing), yuho-ro wiwa adiki, after many years,
kidua goba bu yuho-ro koro abu, da-siki [a bu b-ikita-n bia yuho-ro, thou
hast been faithful over a few things, I will make thee ruler over many
things, yuho-ro sabu Jesus onyi-sia goba, and there are also many other
things which Jesus did.
§ 152. Aba-r, a, one (§ 60 a)) (A. M. § 182, 131), m. abar-li, f. aba-ro.
a
) l) h-adeka, abar virgin ka-sa [a, behold, a virgin shall be with child,
tanahu warea abar bawhu o-loko fa abar-dakabo-no ma-heragi-ci na-muni-
kwawa, for from henceforth there shall be five in one house divided, ika tu
l-ajia-n to-konomun imikebo-ci-no o-mun abar penny plata abar kasakabo
iauna bia, and when he had agreed with the labourers for a penny a day,
ika ki abar siba aba siba ajeago ibara [a koro, there shall not be left one
stone upon another ;
2
) to-moroa aba-re-n-d isa-n l-adaiana-sia jia ma [a, but every one
that is perfect shall be as his master ;
b
) 1) kenbena, h-adeka, abar-li anda goba, and, behold, one came,
abar-li loko Wacinaci imigodo-sia goba, there was a man sent from God,
abar-li priest goba, there was ... a certain priest, biama-no kabuea o-loko
fa, abar-li onnako fa, abar-li ibara fa, two men shall be in the field ; the
one shall be taken, and the other left, ajia-n lo-mun abar-li abar-li-n, Daii ?
and to say unto him one by one, Is it I ?
2
) aba-li anda kiana ba, and another came (L. XIX, 20) ; see also
example in § 102 b ) ;
c) 1) biama-no a-saradi fa molo abu, aba-ro onnako fa, aba-ro ibara fa,
two women shall be grinding together ; the one shall be taken, and the
other shall be left ; aba-ro ibibida di, somebody has touched me, kena
aba-ro Anna, prophet hiaro, and there was one Anna, a prophetess, aba-ro
l-adura l-onnaka kiana, and he took one of his ribs ;
2
) yuho-li loko-no ikiduadi-ci k-amun-ci abaro o-loa, abaro ialoko
bajia, and the multitude of them that believed were of one heart and of one
soul, naii abaro-n bia wail abaro-n jin. that they may be one, even as we
are one, m-abaro-ka kiana l-isibo, and his (Cain's) countenance fell, ama
o-doma bu-imawtoa ? a-mabarodo-n b-isib-oa ? why art thou wroth ? and
why is thy countenance fallen ?
d) ]ohn Baptist, n-a aba-no a-sa-n bu ; Elias, n-a aba-no; Jeremias
§§ 153—155 BIAMA, 2 ; KABLIN, 3 ; BIBICI, 4 187
jiaro, abar-li prophet-no o-rea-ci jiaro, n-a aba-no, some say that thou art
John the Baptist : some, Elias ; and others, Jeremias, or one of the
phophets.
§ 153. Biama, (followed by a word denoting a non-rational being or
thing), two, biama-no, two rational beings (A. M. § 182, 132). Probably
this word refers to the process of dividing something into two parts or
portions ; bi, small, slight (i.e. small in comparison with the undivided
thing), ama, something. Comp. ibi-li, a small person, ibi-ro, a small thing,
ibena, piece, ibiki-, to cut, bihero(-hu), adultery, beseki-n(i), to be of
little stature, Sm. ibi-ju, twins.
a
) 1) n-imigoda l-ibici biama-no wadili, they sent unto him two men.
k-amun-ci biama eke-hu a-siki [a m-eke-ci o-mun aba-ro, he that hath two
coats, let him impart to him that hath none, aba-li o-mun biama, [he gave]
to another two [talents] ;
2
) G. to hiaro biama-gt ka-sa-ya, or to hiaro emeuda-ya biama-m-be,
this woman has given birth to twins ;
b
) to be two :
biama-ga c-isado-n-wa kiana, and both are preserved, biama goba kiana
makondo-n ie, and they were both naked, n-anda na-mun. n-ebekita biama-n
mihu, and they came, and filled both the ships, biama biama-in to-makwa
isiroko-ho o-rea-tu, two and two of all flesh [went into the ark], biama
biama-h l-imigodo-n ie, and (he) sent them two and two, l-ajia ki ka ba
lo-mun biama-hi, he saith to him again the second time :
c
) the following forms might be considered as belonging to an action-
word biam(a)-t- :
n-ibiamte-sia-no, their partners, Simon ibiamte-sia-no. partners with
Simon, l-ibiamti-ci, the second [brother], ci-biamti-tu, the second [month,
day], ibiamtido-n-wa, [the voice spake] again the second time.
§ 154. Kabuin(i), three (non-rational beings or things), kabui-no, three
rational beings ; probably kabu-in, hand-being, i.e. a handful.
a
) kabuin bawnaboho, three tabernacles, biama-no jiaro kabui-no jiaro
ahaka-ci areroko abu, two or three witnesses ;
b
) l-ajia ki ka ba lo-mun kabuini, he saith unto him the third time,
kabuini ka t-a-n da-mun, and this [voice from heaven] was done three
times (to me), kabuini [a abakoro b-a-n ajia-n da-konomun, thou shalt
deny me thrice, t-ekabuin-tu, the third [day] ;
c) na-kabuinti-ci, a (their) third [servant], t-ekabuinti-tu. the third
[day].
§ 155. Bibici, four (non-rational beings or things), bibici-no. four
rational beings; probably reduplication of bi, two (part), ci touched
(§90)?
bibici auaduli, the four winds, bibici-no l-isanoci. four (his) daughters.
da-sika lo-mun ba bibici-hi, I restore him fourfold, ci-bibici-tu. the fourth
[river, day] ;
bibite-n bia t-isiroko, [the river] became into four heads, ahuido-tu
188 FURTHER REMARKS ON NUMERALS § 156
bibite-n t-akoina tnun, knit at the four corners, bibite-tu-o-kuti, four-footed

beasts.
§ 156. The numerals for 1, 2, 3 and 4 are not the names for special
fingers or toes, though of course, in pronouncing those numerals, the
Arawak may count on his fingers also. The higher numerals, however, bear
witness of counting on fingers and toes :
5, abar-dakabo, one-my-hand ; 10, biam-dakabo, two-my-hand ; 6 abar-
timen, 7 biama-timen, 8 kabuin-timen, 9 bibici-timen : t-imen = its-
submissive or such-like, § 73, consequently 7 = one (at) the submissive
(hand), one at the other hand (?) ;
11, abar-kutibanna, 12 biam-kutibanna, 14 bibici-kutibanna ; o-kuti, foot,
banna, at the surface of ;
15, abar-mairia-kuti-hi, one-other side- foot-in general ;
20, abar-loko, one man, i.e. all the fingers and toes together ; 40, fciam-
loko ; 60, kabuin-loko ; 80, bibici-loko ;
100, abar hundred (English) ; 2000, biam thousand ; etc.
When rational beings are meant, -no (after an n : -o) is suffixed.
The plural suffix is omitted, perhaps because it is mentioned already in
wadili-no, in : naii a-koto-ci abardakabo thousand wadili-no jiaro goba,
hiaro-no bajia, ire-no bajia, and they that had eaten were about five
thousand men, beside women and children.
The ordinal numbers from 5 onwards, are formed by substituting
dakabo-li for dakabo, time-li for timen (li, § 175). Sometimes, however, the
form which is used for the cardinal number, is also used for the ordinal, e.g. :
kenbena lo-fitikida goba kabuin hour jiaro, and he went out about the
third hour, abar-timen kaci o-loko Wacinaci imigoda goba angel Gabriel,
and in the sixth month the angel Gabriel was sent from God.
Numbers indicating more than 20, not being a full 20, 100 or 1000 :
Mahalaleel kokke kwa ma goba kabuin-loko wiwa (year) ajeago (upon)
abar-dakabo, and Mahalaleel lived sixty and five years, abar-hundred wiwa
ajeago kabuin loko kia (that) ajeago (upon) biama, 162 years, kia mihu
o-loko goba waii wa-makwa biam-hundred ajeago kabuin-loko kia ajeago
abar-timen kutibana kokki-ci, and we were all in the ship two hundred
threescore and sixteen souls.
Sm. 11, abba-kutti-hi-benna, abba-kutti-hi-benna-nu. The complete form
is : biama-n-te-kabbe abba-kutti-hi-benna tu-pakiitti-n or t-adi-wa-ku:
the fingers of both hands and one toe of the feet besides (which they all
point out). Sm. a-pakiittii-, to pass ; t-adi-wa-ku : its-more than-in itself-
power.
S. kabbuin lugku biama-dakkabbu tu-pakiitta-n (B. kabuin-loko-no
ajeago biam-dakabo-no), 70 ; S. kabbuin lukku abba-maria-kutti-hi-benna-
tti tu-pakiitta-n (B. kabuin-loko ajeago abar-mairia-kuti-hi), 75 ;
v. C. abba loekoe-noe-bena to-ppakita-n to-joho, 100, lit. one man-plural-
after its-surpassing its-quantity.
§§ 156A—159 ARITHMETIC; CHRONOLOGY; COLLECTIVES; DIVERS 189
§ 156A. G . d-akosi-be (§ 59 a> 2 ) ) , biam-akasi, ( m y ) two eyes (d-akosi,

one eye) ; aba karta oala (§ 120 c) U ) , one sheet of paper, aba kacta
ebena (§ 59 c) 3 ) ) , half a sheet of paper ;
aba komiki wuniabu, one bowl of water (komiki, Creole word), anekidi-tu
(§ 79 d)) uniabu komiki-lo ki, a bowl half filled with water ;
biama-thu kabuin-ki\da ba-dakabu ka, 2 + 3 = 5 ;
bian-ki kabuin\da ba-tima-q-ka\de, 2 X 3 = 6 ;
re-6fa i'6ena ( § 59 <=) :-))) bian-ka\de, ]/2 Y 4 = 2 ;
tu-kabuin ebena-ki\da aba-tho l-ab-oa\ka\de, y2y^3=\y2.
§ 157. a) Chronology, see § 27.
b) A g e :
biam-kutibana wiwa l-ibikido-n-wa (his-growing) bena, and when he
was twelve years old, lihi Jesus abar-loko ajeago biam-dakabo wiwa jiaro
ibikido-ci, and Jesus himself began to be about thirty years of age, biam-
kutibana wiwa ibikido-tu-n o-doma n, for she was of the age of twelve
years ;
biama wiwa ka-raia-ci (being born-ci), n-afuji-sabu-ci bajia, [children]
from two years old and under ;
Sm. biama\katti\ka i lu-puttiikidi-nni-bena (his-going-forth-after), he is
two months old, danuhu biama wiju\ka\n tu-puttiikidi-nni-benna, she is now
two years old ;
c
) o-bora, being first, adiki, being last, see §§ 105 b ) , 86 c ) .
§ 158. a ) Noma indicates a group, a company.
t-isifodo noma mun n-oabodda goba, and they watched the gates, to-
makwa ma-ribe-n-tu bibite-tu-o-kuti b-onnaki fa bu-mun wa biam-timen
noma-in, wadili hiaro mu-tu, of every clean beast thou shalt take to thee by
sevens, the male and its female, biama noma eke-hu m-onnaki-n h-a-li,
neither (ye) have two coats apiece, ho-bollita()kita ie biam-loko ajeago
biam-dakabo noma-in n-abokwa-wa, make them sit down by fifties in a
company, biam-timen kasakabo o-loko biama-hi noma da(-)ma-koto-ni-n,
aba-ro noma da-sika biam-dakabo o-rea to-makwa d-amuni-sia o-rea, I fast
twice in the week, I give tithes of all that I possess ;
b
) nino indicates a group, a company.
kena Herod ibira-ga lo-kona, lo-soldaro-nino bajia, imita-n i, and Herod
with his men of war set him at nought, and mocked him (comp. soldaro-no
bajia imita goba i, and the soldiers also mocked him), biama-no o-mun
k-aiima [a kabui-nino, kena kabui-nino o-mun k-aiima [a biama-no, three
against two (shall strive), and two against three (shall strive) ; S. nai
biamattiba-nninu n-adinamukitta Apostel-nu issibumiln, whom (those
seven) they set before the apostles, na-parra baddia je a-ijumudaha-li-ninu.
and they have slain them which shewed (prophesied. Acts VII, 52) ; Sm.
li-haiaeru-ninu, his slaves ;
c) ama-te-li, something, ama-koro, nothing, see § 139 a ) - ) .
§ 159. a ) Ate-n-wa. S. atenennua-ttu, the beginning ; a. time-realitv. fe.
limited motion, n, continuing, wa self (?).
190 DIMENSIONS, DIRECTIONS § 160
fo-moroa atenwa warea tora-jia t-a goba koto, but from the beginning
it was not so, atenwa-wabu Ajia-hu goba, in the beginning was the Word ;
atenwa-ci, atenwa-tu, the first ;
b
) S. m-attibia-ttu or m-attebia-ttu kassakkabbu-hii, a few days,
m-attebia-tti wadili-nu kurru baddia, and of men, not a few ;
c
) mata, presumably = ma, entirely, § 70 a ) , t-a, it is.
biam-loko wiwa abar-timen t-ajeago ma-ta toho temple a-murreto~n-wa,
forty and six years was this temple in building, kasakabo ma t-a ma koro,
not always [shall my spirit strive with man] ;
d
) omata, enough.
lo-mairikoto-sia omata bari-n l-adaiana-sia jia /o faroka, it is enough for
the disciple that he be as his master, kena bibici bia na-sika goba n,
na-makwa soldaro-no omata-ni bia, and (they) made four parts, to every
soldier a part, omata-i (§41), l-a kiana na-mun, [behold, there are two
swords]. And he said unto them, It is enough, kasakabo omata t-oaiya
to-wakaia, sufficient unto the day is the evil thereof ;
e
) S. kan mappa l-addiki-n, he saw no man ; Sm. mappa, nicht konnen ;
f
) fata, Sm. patta, how many ?
fata-no Wacinaci ? how many Gods are there ? Sm. patta kuljara
b-amiinni-ka ? how much coorials hast thou ? patta b-ansi-ka ? how much
wouldst thou like to have ? patta-nu kalipi-na ? how many Caribs ? patta-
nnu luku-nnu ? how many Arawaks ? patta-hii-kuba b-adunuki-n
waburukku-lukku ? how long, how many nights hast thou been on the way ?
§ 160. a ) The three dimensions in :
kabuin hundred cubit ikisidi-kwona-hu fa to-waji (§ 121 b )) ; biam-loko
ajeago biam-dakabo cubit fa c-ibiloko ( § 103 i) 3 )) ; abar-loko ajeago biam-
dakabo cubit fa aiomuni-ni (§71 t>) 6)) n, the length [of the ark] shall be
three hundred cubits, the breath of it fifty cubits, and the height of it
thirty cubits ;
b
) The four directions of the horizon :
n-anda fa-te adaili-a-fitikidi-n warea, adaili-a-kodo-n-wa warea. anaki
warea, t-oalabaw o-kona-rea bajia, and they shall come from the east, and
from the west, and from the north, and from the south.
East = sun coming out, west = sun entering, south = middle ( § 79 d>),
north = the other side (the Arawak text mentions south before north,
comp. n-afudu-wabu anaki warea-tu, the queen of the south, ika tu auaduli
a-fudi-n ma-tata-n anaki warea, and when the south wind blew softly,
auaduli a-fuda anaki-warea, the south wind blew).
South west and north west taken together in "west" :
kia akodoonali Crete mun, adaili akodo-n-wa o-kona mairia-tu, which is
an haven of Crete, and lieth toward the south west and north west.
In another way :
S. ju-waria eweledu-nn-ua w-a-ni-ka tu-llebu-maria. w-anda Rhegium
mun hidda, abba kianibenna awadulli a(-)ussa wa-llebu-waria. and from
thence we fetched a compass, and came to Rhegium : and after one day
§ 161 DIVISION OF THE DAY 191
the south wind blew, lit. thence-from sailing we-did-\vhen its-waterside-

inferior-from, we-come Rhegium at thus, other there-upon wind go our-
waterside-from ;
Sm. haddalli abumiin, the East, sunrise, hadalli ab-uaria w-anda-te, we
come from the East, hadalli u-tturu, W e s t (hadalli, sun, abu. appearance.
U-tttlTU, foot.
c
) Right : fisa mairia, good, beautiful side ; left : -ba-ro mairia, other
side; examples, § 97 d) ;
d
) aiomun-sabu-tu isikwa, the highest room, lit high-very-thing shelter,
onabu-sabu-tu isikwa, the lowest room.
§ 161. a ) aranaha-i, the dayspring (L. I, 78), ika tu goba-te aranaha-in.
as it began to dawn ; S. harrunaha m-a-ni-ka, or harrunaha t-a-ni-ka. and
when it was day, arrunnahadii-n\benna\i, [awaking out of his sleep. Acts
XVI, 27] ; Sm. harunnaha, the light, the shine, hadalli harunnaha. the
sunlight, harunnaha-hu-ka bu-miin, art thou in good spirits, merry ? Comp.
aro-ha(i), it is there, § 139 <), na plurality, continuity; also white, etc.
(A. M. § 182, 132E) ;
b
) kena mauci-a (§ 132), and the morning were (Gen. I. 8). ma.uci abu
n-a goba andi-n a-odo-ci sikwa mun, very early in the morning they came
unto the sepulchre, lihi-ki a-fitikida goba mauci abu-in, which went out
early in the morning. M(a)-, without, a-u visible space, -ci asserting
oneself ;
c
) 1) ka-saka-bo, day ; ka-, with, saka to wither, bo quiet appearance ;
2
) ka-sako-da, night ; sak-o, withering stopped, da stands (?) :
ika tu ka-sako-n ie, and as soon as it was day (they ; L. XXII. 66),
ka-sako-ni bena ie, now as soon as it was day (they; Acts XII. 18).
mauci-abu-in, ka-sakoo o-bora l-akenakwa, a-fitikidi-n. and in the morning,
rising up a great while before day, he went out ;
3
) k-ibena goba l-ajia-n, a-kasakoto-n, and talked a long while, even
till break of day ;
d
) wa-mun adaili, S. haddali wa-miin, at midday, noon ; adaili, sun,
wa-mun. our-place ;
e
) S. haddalli a-llammada t-a-ni-ka, three o'clock in the afternoon ; Sm.
a-llammada-n, to sway, haddalli a-llagmmada-ka, they say of the sun from
12 to 3 o'clock in the afternoon ;
f) kena bakilama, kena maucia, and the evening and the morning were
(Gen. I, 8), ika ki bakilama, so when even was come, yaha kwa ba-i wa-ma,
bakilama omuni-n o-doma, kasakabo bajia hava bo, abide with us : for it is
toward evening, and the day is far spent. Probably bakilama depicts the
long shadows cast by the slanting rays of the sun, comp. akilaka. to reach.
to stretch forth ;
s) kasakoda anaka-in, at midnight. § 79 d ) :
h) wa-mun- adaili a-kota-he jiaro. bakilama a-kota-hc jiaro. a dinner or
a supper;
192 DIVISION OF THE DAY § 161
1) 1) Sm. katti u-kurrubu, full moon ("round" ? § 108A<D) ;

2
) Sm. katti u-bule, new moon (comp. B. a-bolli, to pass) ;
i) Sm. emessi-nianna, the short rainy season (when emessi, the big
ants, fly) ;
Sm. wijua-nianna, the long rainy season (ivijua, the Pleiades) ;
Sm. joan-di-l-te, the long dry season (joana, iguana) ;
Sm. mali-da-l-te, the beginning of the dry season (mali, a certain star
or constellation).
CHAPTER XVIII
MAN
§ 162. Relationship is expressed in the following manner :

augi means "being a younger brother to a man", or "a younger sister to
a woman ' ; perhaps au, thing in space, gi active or emphasized, conse-
quently augi, being in the same room, house or village with someone.
a
) one man's brother, -augi-ci (Sm. -huki-ti) ; l-augi-ci Abel, his
(Cain's) brother Abel ;
b
) one woman's sister, -augi-tu (Sm. -huki-ttu) : d-augi-tu, my
(Martha's) sister ;
c
) several men's brother, -augi-na-n-ci (Sm. -huki-n-ti); w-augi-na-n-ci.
(our) brother (Acts XXI, 20) ;
d
) several women's sister, (Sm. -huki-n-tu) ;
e
) one man's several brothers, -augi-o-ci ; naraha d-augi-o-ci, these my
brethren ;
f
) one woman's several sisters, (no example) ;
s) several men's several brothers -augi-o-ci (Sm. -huki-n-ti) ; w-augi-
o-ci, our brethren ;
h
) several women's several sisters, (Sm. -huki-n-tti) ;
*) to be brother, k-augi; ika tu Jesus akona-n Galilee bara rifu-ji,
l-adeka goba biama-no k-augi-i-ci, and Jesus, walking by the sea of Galilee
saw two brethren, k-augi-k-augi-mi-ci ( § 71 a> ->) hui, sirs, ye are brethren,
k-augi-k-augi-mi-ci o-koboroko, among the brethren (J. X X I , 2 3 ) .
Notes :
a
) ~ci is omitted with ici, father ;
b
) -tu is omitted with iyu, mother, o-tu. daughter, ireyu, wife ;
c
) regular ending -na-ci (§ 79 b ) : ) ) ; the a is often omitted, and the
vowel preceding the n is often modified, in the same manner as in the -n
forms of § 81 ;
d
)> e ) . f ) . e) regular ending -no-ci ( § 79 b> - ) ) .
§ 163. a ) masculine i, feminine u.
ici, father, G. also : father's brother ;
iyu, mother, G. also : father's sister ;
aii-ci, S. adi-tti, son (§ 2) (A. M. § 182. 35). G. also : cousin :
o-tu (the root is tu or to: da-tu. to-tu. Aaron o-to-no-ci. the daughters
of Aaron, ho-to-no-ci. your daughters), daughter (A. M. § 182, 36). G.
also : cousin ;
Sm. iti-ti, a woman's son in law. itti-ju. a woman's daughter-in-law. B.
t-itiu, her d.-i.-l. ;
194 FAMILY RELATIONS § 163
b) -boa, -bua, abnormal (§ 120 <D ).

R. da-te-bua~chi, da-iye-bua-to, d-aiite-boa-chi, da-tte-boa-to, (man's
or woman's) stepfather, stepmother or father's or mother's sister, stepson,
stepdaughter, Sm. itte-boa-ti, stepfather, father's brother, ue-ja-boa-tu,
stepmother, mother's sister, uetta-boa-tu, stepdaughter, ka-tteboati-n, to be
the brother of someone's father, or the stepfather, G. da-ya-boa-tu, aunt
(uncle's wife or mother's sister), d-aici-boa-ci, stepson ;
c) -uri(bi), turned (? § 108Ac)).
x
) Sm. unbi-ti, G. da-uribi-ci, brother-in-law, Sm. uribi-a-tu, sister-
in-law ;
2
) Sm. urihitti-ti, G. da~uQiti-ci, a man's son-in-law ;
d
) !) -ki, the person or thing in question (? § 48).
augi-ci, a man's younger brother, augi-tu, a woman's younger sister
(§162);
o-bugi-ci, a man's older brother ; bu, appearance, ki, this ! consequently
the big or strong one ? comp. Sm. u-bukii, thigh, loin
2) -liki: li, lively (?).
l-iliki-n, his cattle, Sm. illiki-n, living property ;
Sm. wellikin-ti, R. da-lliken-chi, grandson, Sm. iillikin-tu, R. da-lliken-to,
granddaughter ; Sm. : the word is generally used to indicate a distant
relative ;
aciligi-ci, a woman's brother ;
e
) -ku, the same as -ki, but more distant, older, or venerated (?).
1
) Sm. akuttii-hu, G. da-koto, grandmother ;
Sm. akkiirru-hu, G. da-d'kiird, B. t-akiru, a woman's mother-in-law
(A. M. § 182, 38) ;
2
) with -du, origin (?), authority (?).
Sm. adukutti, G. da-dukuci, grandfather, duku-ci, doko-ko, is also used
when addressing an old man ;
3
) with m(a)-, negation, i.e. "not my own", or ma, mu, with, i.e. "my
companion s" ?
Sm. u-miikuttu, G. da-makoto, da-mukete, a man's mother-in-law ;
Sm. umadukiir-ti, G. da-madukure-tsi, father-in-law, B. Caiaphas
o-maadogo-ci-n o-doma i, for he was father-in-law to Caiaphas (A. M.
§ 182, 37) ;
f) va, female (? c o m p . §§ 179, 1 6 3 c ) D ) .
o-iyurada-tu, aiyurada-tu, a man's sister ;
da-tula-tu (t-itula-tu), a woman's older sister ;
s) Miscellaneous.
1) l-adiki-ci, his younger brother, R. d-adiki-di, a woman's younger
brother, d-adiki-do, a man's younger sister ; adiki, after, § 86°) ;
2) Sm. adaiin-ti, G. d-adaen-ci, mother's brother = lord, ruler, § 89
(see § 165, clan-system) ;
3
) G. wa-bura-na-no, our ancestors, S. wa-bma-tti, our fathers;
o-bora, before, § 105 ;
FAMILY RELATIONS 195
4
) S. kubakadi, the patriarchs ; kuba, past time ;
5
) wakili-ci-no, G. wakili-na-no, wakili-tsi, wakili-ci-kuba ; them of
old time ; wakili, long ago ;
6
) botoba-tu hiaro, botoba-tu, Sm. buttuba-ttu, G. botoba-to, a widow,
botoba-ci hiaro, widows, Sm. butuba-tti, G. botoba-ci, widower ; [G. In
former times the widow was not allowed to marry any other person than a
relative of her deceased husband. Should he have a brother, then the latter
was obliged to marry the widow, eventually as his second wife.] Comp
B. a-bota, to catch away, to spoil, and § 174 b- f), to fall in a trance, to
dream ;
7
) G. tho-boya-n-to, first wife of a man ; abuia, to feed ?
G. tho-dokara-to, second wife of a man ; tho-dokara-yo-tsi, all the wives
of a man, the first wife excepted ; ka-dukara-ci, two men living with one
woman [Baptist has once seen a case of this sort ; he disapproved of it] ;
dukara, "rather", § 179 f ) ?
§ 164. a ) i) ZoAro, individual of the Arawak nation, in the bible trans-
lations also used for "man" (human being) ; plur. loko-no : I, loose, able
to move, o, permanently, or : the same as the pronominal prefix III m.
l(o)- ; ko, power, faculty ;
2
) R. /o~/o, woman's younger brother, man's younger sister ;
3
) R. lullaby song, sung by the mother: b-adongka illor-lo papa
o-bora, sleep, child, father is coming ;
4) d-iloni-ni warea, from my youth, l-iloni-ni warea, from his youth,
iloni l-a-n ka, of a child (Mk. IX, 21), ilon-ci, boy, ilon-tu, girl, ilon-tu
da-tu, my little daughter ;
5
) o-loa, heart, mind, bosom ;
h
) korilia-ci, newly born (L. II, 12), korilia-ci-no, babes, infants, young
children, (A. M. § 182, 34) ; kore, red, pointing to the red colour of the
newly born, or kori, halt ? Ha, newly arisen, § 98 ;
c
) !) (i)sa, child, offspring ; the plural is frequently used for translating
"sons" or "daughters" (§ 114 a > 6 )) ; G. in addressing a young man
(woman), they often use the word sa-ci, little brother (sa-tu, little sister) ;
'-) isa-n-ci, servant, plur. isa-no-no-ci; "child to several people" ; G.
a headman (wa-fudyi, our headman) calls his subjects da-sa-na-no-ci;
d
) Sm. bassaba-n-ti, a little one, or a boy of about 6—12 years, bassaba-
n-tu, do. girl, bassaba-nni-be-tti, several boys (see § 114 e >) ;
°) wadili, a man (male person) (A. M. § 182, 30 ?) ; wadi, to be long.
or : wa, exceeding, di, strong, firm ;
f
) hiaro, a woman (A. M. § 182, 32) ; hia, soul, life, etherical 1
s) ikita-kwon-ci, manservant, ikita-kwon-tu, maidservant, ikita-kwono-
no-ci, servants ; ikita, to serve, kwon § 120 a ) :
h
) aiero-ci, one who is in bondage, L-aiici kiana a-maierodo faroka hu.
kidua-n a-maiero [a hu, if the Son therefore shall make you free, ye shall
be free indeed, Sm. haiaeru, a slave. G. haiero, a slave, a convict (A. M.
§ 182, 39) ; ai. established, ro. stopped ?
B 13*
196 FAMILY RELATIONS § 164
l
) 1) in, name ; r, fixed, i principle ;
2
) ire, the state of husband or wife, ireyu, the state of wife ; ire~ci,
husband, ire-tu, wife, G. m-ere-tsi-ta, widow, m-ereyu-ci, widower ;
3
) ire-no, little children ;
j) !) kirikia, kind, ikirikia, sort, tribe, people, own nation, akirikia, a
(foreign) nation (§2), akinkia-no, kindreds, nations, the heathen, Sm.
iikkurrkiia-hii, nation ; § 104 *>) 2) ill) ;
2
) Sm. kirtm-ti, ein Blanker (—Christian ?), plur. kivtia-na, G.
kittiado-na, white people ;
lc
) Presumably connected with iyu, mother (see § 165, family-system) :
1
) o-io-ci, friend, neighbours, kindred, people, plur. o-io-no; S.
lu-ijuhu-nnu, his friends ;
2
) o-ho-na-no-ci, kindred, kin, kinsfolk, cousins ;
3
) G. thityu-ci, a grown-up man, thoyo-ya-korro kayara-n-da, he
looks like a grown-up man, S. tuju-ku-ti, elders ;
1) i) oe-n-ci, kinsman, b-oe-n-tu Elisabeth, thy (Mary's) cousin Elisa-
beth, R. da-wo-n-chi, (man's or woman's) brother's or sister's son, da-wo-
n-tu, do. daughter ;
2
) Pen., G. da-yena, my sister (rather archaic word), plur. da-yena-no;
3
) G. suwe is used as a vocative in addressing a person of ones own
age, or a brother ;
m
) B. habe, being old, other authors generally hebe, is often used with
the suffixes -ci, -tu, -li, -ru, to denote an old man or woman, a grandfather,
a grandmother ; also : habe-ci l-imigoda l-ibici, he sendeth an ambassage ;
n 1
) ) Sm., Q., R., G. ebebe, bebe, honorific (Vocative), especially used
by young people in addressing older people (see § 184) ;
2
) S. (w~, n~, etc.) ebe-n-ti or ibe-n-ti, a person of (our, their, etc.)
company, sect, nation ;
3
) S. ebettiva, to be on friendly terms with, in peace with, allied to,
G. d-ebetere-ci, my friend (comp. ra in G. na-bukutara, their slaves or
prisoners ; a-bokoto-, to lay hold on, etc.) ;
°) 1) awa, father, especially Vocative ; G. awa is the archaic word, the
modern word is papa :
2
) R. tete, Sm. attette, mother, Vocative, term of endearment ; G. tete
is also used when addressing an old woman ;
P) Sm. aha-ti, comrade, l-aha-ti, his countryman, aha-nu comrades,
playmates ;
ci) Q. When children or close relatives speak of their elders, then they
use the plural, for instance they are not there, they have gone hunting, etc.,
instead of : he, or she is not there, etc.
r
) G. dUQi, a negro (hinting at the woolly hair, § 89 ?) ;
G. barati, a negro ; bara, sea ?
G. basari, plur. bassarino. Kalina ; origin not ascertained ;
G. warau, Warau ;
G. k-arana-to, a half-caste, lit. mixed ;
§ I65 CLAN-SYSTEM 197
s
) fale, powerful (magic power ?), wise, in the following expressions:
1 1
) ) S. h-akussi-wa abbu h-addiki-pa balli-n, tu-murrua palle ti dia
tu-ppa hu-miinni-n, m-aditti-pa\n, and seeing ye shall see, and not perceive;
presumably : your-eyes-own with ye-see-shall verily, but power quality
it-shall you-to not-know-shall it ;
11
) G. faru-thu-ma-loko-ho, a poison or charm for working evil on
someone ; kuna-palu, fish-poison, Euphorbia cotinoides ;
2
) Sm. pale-tti, masc, pale-ttu, fern., pale-tti-ju, plur., is the collective
name for those Indian tribes 1 ) which are ever on a war-footing with the
Kalepi-na or Kalevi-te-nu ; kalipi~na ma-pale, the Caribs are not palettiju :
G. faleto, any stranger (white man, negro, Kalina), plur. faletyu(h-na or
faletu-be. Pen. faretho, a wise man or a stranger ;
3
) Pen. faretho, fareto, faleto is used in combinations •with other words
to designate certain mythical Indian tribes as Itori-faretho (Howling
Monkey Indians), Papaya-faretho (Papaw Indians), and many others ; B.
has used Pareciyu, S. Palettiju, for translating "the barbarous people" (Acts
XXVIII, 2).
§ 165. Formerly the Arawak nation was subdivided in families or clans.
At present this seems to be falling into disuse. [G. In Surinam it is still in
operation. A child is considered to belong to its mother's clan, and a man
who marries becomes subject to his father-in-law ; comp. § 164 k ) kindred,
o-fo '--' mother, § 163 e) -) mother's brother, adaen-ci -^ lord, ruler, and
also that curious custom, by which an Arawak man is not allowed to look
at his mother-in-law or to speak to her, and vice versa : wadlli lu-mukoto
u-ma koro lii-dia-kuma, l-ikisida-ya-fa to lu-mukoto-uwa-da, a man may
not speak to his mother-in-law, he must be respectful to her (see also § 216
and a similar statement by Q. 18, 251 and v. C. 7').
The kaluafii-na clan (plur. ; a man is called kaluafu-di, a woman
kaluafu-du) belongs to a group of eight. It is forbidden to marry any person
of the same group, if dwelling in the same country, and any one of the
same clan, no matter where he or she lives. It is also prohibited to marry
a child of the full brother of one's father. Thy clan = bu-kurukuya,
bu~kiirkiya ( § 164 J>), or b-ibithadu (comp. § 164 n >). In order that
marriages may be possible, families belonging to different clans are living
in the same village.]
A similar clan-system has been reported also from the Palikur, Goajiro
and Achagua ; presumably it was already in existence among the old
Arawak-Maipure. It is possible, however, that the names of the different
clans are not so old as the system is.
The following types of Arawak clan-names occur :
*) T h e Mahanaa ( M a n a o ) , Uttumaku ( O t o m a k e ) , Akuliju ( T r i o ) . Assawanu (•).

Saliwanu (Saliva), Addacaia (Atorai). Saimakuttu (Chayna), Kumaiya (?), Nipuju
(Nepoio), Waijana (Guayana).
198 PROPER NAMES ; GODS, MYTHICAL PERSONS, ETC. §§ 165A—166
a
) name of a place -|- y° (family, mother, § 164 k)) : Maratakayo
(Marataka, a river in Surinam), etc. ;
b
) name of a plant -f- fo (ruler, or offshoot, § 6 9 d > ) : Haiawafo
(hayawa, incense tree), etc. ;
c
) name of a plant or of an animal + ka (when, § 29, or little, § 34 ??) •
Mibika (mibi, vine-rope), Barakataka (barakata, small armadillo), etc.;
d
) miscellaneous: Ebesowa, Koroboha, Demare, see §§ 224, 1 6 7 b ) .
For lists of the Arawak clan-names, see Hi., I. Th., v. C , R., and § 196.
§ 165A. Proper names, see § 176 a ) 2 ) .
§ 166. a ) It seems that the old Arawaks acknowledged a First Cause ;
however, (B. 5e, 6) they never called upon this deity : "to Him for succour
none can fly. He is so high above". The titles for this Supreme Being :
Aiomun Kon-di, Dweller in the Height, Ifili-ci Wa-ci-na-ci, Great Our
Father, Wa-murreti-kwon-ci, Our Maker, may perhaps be due to the
influence of Christian missionaries ;
b
) !) Orehu, Pen. huliu, R. oriyu, G. oriyu, uriyu, probably indicates the
cosmical mother-principle. "Bright Orehu ... her beauty rare", the unborn
virgin (having no navel), ever renewing herself, like a serpent which casts
its skin, appears to the medicine-man in his greatest illumination ; see
B. 5e, 18, Pen. 17a, III, 102, 162, and especially 69g VII, VIII.
The same word is generally used to indicate spirits of a less exalted
state, water-spirits, described to the author as "a dragon, a huge serpent
with feet and wings".
The Kalina term Okoyumu is probably composed of okoyo, serpent,
yumu, spirit, and so we may translate Oriyu by ori, serpent, yu, mother
(-spirit) ; but on may also hint at "darkness" (§ 126 b>) or "rotation"
(§ 108A), she being the "mother of time".
Speaking of the common water-spirits, R. (19a, Sect. 186) says : "Like
the Spirits of the Forest, the Oriyus have strong sensual predilections.
Every night, in their anthropomorphic form, both males and females may
come after Indians of the opposite sex". This perhaps accounts for the
fact that the biblical term "fornication", has been rendered by orehi, S.
wurehu (comp., however, also German Hure, English whore) ;
2
) R. oroli, G. horoli, is the name of a big snake which endowed man
with the hunting-charms (Una) ; it is the same as the halamali of the
Kalina, a drawing of which is given by Roth, 19a Sect. 235. Comp. A. M.
§ 182, 42;
c) It may be that the heavens are considered to be the abode of the
cosmical mother-principle. Indians told v. C. that in the height the wisdom
of the vulture (§ 166 s)) is found. The Maipure consider heaven as being
of divine nature. Comp. also Arawak iyu. mother, a-io-mun, heaven
(§ 71 t» 6)), A. M. *eno, *ina, mother, *eno, heaven. The Arawaks trace
descent through the mother ; evidently this is expressed in the word o-io,
kindred, people ; it might also be expressed in A. M. *eina-ri, man (homo
or vir), *ino, *ina~m, woman or wife (§ 182, 33, 60, 30, 32) ;
§ !66 GODS, MYTHICAL PERSONS, ETC. 199
d
) G. Harlitvanli, v. C. Haliwalika, Halwanli, R. Hariwalli, B. Arawanili.
Arawidi. probably all indicate the powerful deity to whom inanimate things
and irrational beings are subject (v. C ) , who metes out justice (§ 212),
and became afterwards the sun (adaili, which expresses lord or lordly
light). The name reminds one of hali, light, wa, own, li, free or male;
e
) By an action of the sun (-deity), a woman became pregnant with twins
(§ 213) ; from one of them, the human race, or the Arawak nation is
descended.
The adventures of the demi-god, or of him and his brother, or of two
animals, form the subject of a great many legends of the Arawaks and
other tribes (see Ehrenreich 63, Koch-Griinberg 45d, Roth 19a). In Arawak
tales we find the following names :
1
) D. Maconauca, v. C. Macanaholo, Macanaura. Probably the same
is meant by G. makuranale, "the proper name of the big otter in the fable",
and the word might also be contained in G. wagu-makafnre, big species of
bat, and waliti-maka (r\to, small ant-eater. It bears moreover a strong
resemblance to the Makusi (Karib) name for the same hero, Makuna-ima.
The origin of the word has not been ascertained ;
2
) Sm. Kurruruman, der hiesige Indianer Grosvater ; Q. Kururuman,
the creator of men, Kulimina. the creator of women. Hi. Aluberi (comp.
this §, d>) is the supreme being, and Kurunimanny the god or patron of the
Arawaak nation. See A. M. § 182, 40. The Maipure name Purrunaminari
might mean great lord or great soul ;
3
) Mabukulu (without thigh), after he has lost one leg and has
become Orion ;
4
) The man who roasted his wife (§214) is probably the same hero;
but a name has not been given ;
f
) Hi., Sc. Kururumanny had two wives, called Wurekado and
Emisiwaddo (night-female and morning-female ?). v. C. A girl asked the
sun in marriage ; the girl was impatient and opened the sun's box ;
instantly the light of the first day appeared.
Harlitvanli had two wives who committed sin with his two brothers. One
wife, G. Sibarloyen, v. C. Sibourouyan (rock-soul ?) could not stand the
heat of the fire, and was changed into a porpoise, kasekoyah, § 167 a ) 2 ) ,
the animal which is alternately below the water, and rises to the surface
(comp. the remarks about repeated incarnations in § 168, and the legend
told by v. C 7c, 519, of the men who, by way of punishment, were changed
into fishes in such a manner that at times their human nature appeared
above water). — The other wife, G. Orlico, v. C. Ouriro (fornication-
female ? or darkness-female, water-spirit) could not remain in earnest, and
was changed into a caracara-falcon. beletata (probably a sound-imitation
and also 6e/e. lame, tata, strength). — One brother. Ocowama. G.
Orlowama. v. C. Ourwanama (fornication-lord ? or darkness-lord ; comp.
Akawai Oroan, Taulipang Olozan, the demon of darkness who causes
200 GODS, MYTHICAL PERSONS, ETC. § 166
eclipses, B. 5e, 189, Koch-Griinberg 45d II. 55, III, 171. IV, 34) was
banished to a desolate part of the world of spirits. — The other brother,
v. C. Hiwanama, G. Hiwanaka (from hiwa, bamboo ??) was banished to a
place where spirits lived who extracted his bones ; ultimately he was
delivered by Harliwanli;
R. 19a, Sect. 183. Two sisters had a tapir for a sweetheart (— according
to Pen. this animal is the symbol for carnal lusts). Their brother killed the
tapir, and when the women discovered what had happened, they threw
themselves into the water ; one sister turned into a manati, and the other
into a porpoise ;
s) The demi-god married a girl, got into trouble with her clan, and
finally escaped with the loss of one leg, and became Orion. The girl is
Anuanaitu (vulture-daughter), her mother Anuanayo or Ananoyo (vulture-
mother-spirit) or Taukelolelio (condor-mother-spirit), her father Anuanima
(vulture-lord ?) or Kaikoutji (caiman ; however, in a Karib version he is
the tiger, Karib *kaikusi). [The name of the vulture or carrion-crow, Q.
annoane probably means : heaven-being] ;
h
) x ) G. seme, semehe, the good spirits which inspire the medicineman.
A similar word with a similar meaning is found in Island Karib, and
Pelleprat has mentioned it in his Kalina vocabulary ; it has also been
reported from the Great Antilles. The word might be the same as seme,
sweet;
2
) G. semi~ci, Sm. seme-tti, medicine-man or doctor-priest. In the bible
translations : B. semici-ci, S. seme-tti, seme-tti-kill, a sorcerer, B. semeci-hi,
witchcraft;
3
) Twice the greater part of living men has been destroyed, because
of their sins ; the first time by fire, the second time by water (B. 5e, 10,
v. C. 7c, 515). Marerewana survived the big flood. This name reminds us
of the A. M. name for medicine-man *mariri (§ 182, 49), which probably
means "wise man" or "teacher" ;
') !) R. yawahu, G. yawaho, the Arawak generic term for forest spirits
or bush spirits, Sm. jawahii, "the Indian's nightmare of something which
does them harm, that makes them ill, etc. ; we call it the devil", S. jawahii,
B. yauhahu, (biblical) devil, unclean spirit (Acts V. 16) ; y. i. freely, auha,
awa, roaming through space, hu forms verbal nouns, § 24, comp. auaduli,
wind, a-iaudi- ... a. to be beside oneself, to be mad, § 131 ;
2) yaware, a rainbow (A. M. § 182, 48) ; nature-spirit — no motion ;
3) Sm. da-hudu\paruka jaivale bia da~ebessu\pa baba, when I die I
shall perhaps resurrect as an opossum (said a heathen Arawak), lit. I-die if
roaming spirit (the same word is used also for opossum and for rainbow)
to-be I-transform future again ;
J) R. mahui, an evil spirit, the kanaima of the Macusi, etc. (A. M.
§ 182, 46) ;
§ !67 ANIMALS, MEN, STARS 201
k
) R. mansinskiri, a particular nature-spirit : m-, without, ansi, soui,
inner peace, love, kin, active being (§ 175'•>) 1
•) R. ekkekuli, a certain kind of nature-spirits, Pen. ekekoli. the man-
eaters ; eke, to eat ?
§167. ;i) Certain groups of stars are called by the Arawaks (R.)
tu-kuyuha. Each of these has its particular name, consisting of R. -kuyuha.
(j., Pen., v. C. -kuya, -koya, preceded by the name of an animal or plant.
T h e life and activity of that animal or plant species comes from its
eponymous -kuyuha. G. T h e -kuya is a sign, not a spirit ; when, for
instance, the hitsi-kuya, the Southern Cross, appears, the curassow-birds
(hitsi) begin to pair.
W e surmise that the old Arawaks regarded each constellation as the
visible sign of the spiritual connexion between the heaven-world and the
animal or plant and called it : tu-, its, kuyu, navel, u(h)a. own. "Navel'
as a symbol for a spiritual contact is also used by the Kaliria (Pen.
17A III, 137).
T h e same word is used to indicate :
1
) *) the shyness or wildness of an animal or bird, or as a verb ka-
koia, Sm. ka-kuja, G. ka-kuya, to be shy or wild, Sm. a-makujadi-. to tame:
11
) Sm. kujata, deer ;
-) aquatic mammals, often mythical : Sm. bara akkujaha, a huge sea-
beast, aruwa-kujaha, a sea-beast shaped like a tiger, peru-kujuha. seal
(Seehund), t-akujaha, whale, R. kassi-kuyuha. a white or black variety of
porpoise, embodying a good or an evil water-spirit ; Sm. kassi-kuyuha,
porpoise, G. kase-kuya, dolphin, koyumooo, manati ;
3
) R. konoko-kuyuha, bush-spirit, adda-kuyuha, tree-spirit ; these
spirits generally have a bad name :
4
) G. the following mighty spirits :
l
) yoli-kuyaha, the spirit of tobacco (yuli) ; "true Indians treat
tobacco with awe and smoke but little ; lack of awe may cause illness" :
11
) hia\i-kuya, the spirit of the takini-tree (hiali) ; "a true Indian
will not touch this tree, out of awe" ;
III
) khaleko-kuya. the spirit of the white pebbles in the medicine-
man's rattle (which mostly come from the uplands) ; "'hamaru-ka\ie
khaleku buta", they (i.e. persons which still believe in these things) are
afraid of those pebbles.
IV
) v. C. hororo-kojaha, the spirit of the earth ;
V) v. C. kiringha-koja-no, the spirit which opposes those spirits
which bereave a man of his strength (comp. § 166 f ) : muscular. §99 l l l ! >) ;
b
) Several myths of the Arawaks and neighbouring tribes speak of a
time when animals were men, and I. Th.. when discussing the clan-system.
tells us that "most Arawaks ... assert that each family is descended —
their fathers knew how, but they themselves have forgotten — from its
eponymous animal, bird or plant .
Whereas animals are supposed to be still connected with the heavenly
202 REPEATED INCARNATIONS § 168
world, the connexion of man with this world has been severed, as is told in
the following legends (B. 5e, 178) :
1
) The .Koro&o/ja-na-clan "originally came from above the clouds. The
weight of a heavy woman broke the rope by which they were descending ;
(comp. the navel-string symbol, § 167a>) ; and communication was thus
cut off between those who had reached the ground and those remaining
above. The Great Spirit, pitying the latter, supplied them with wings and
plumage ; and they came down, to colonise the trees above the heads of
their brethren — still privileged to live near, and to converse with them,
though changed into &oriou/ca-parrots" ;
2
) A Koroboha(na) man married a Demare-du, an elphin-maiden, a
daughter of the earth, and from this union the Demare-clan has sprung.
Koroboha might indicate the firmament (§ 108Ad>) ; in demare the d
may indicate "heavy" or "compressed".
Comp. also D. 8, 102 : In the Arawak country there lived two sisters.
One day they saw a creature whom they had seen before only in their
dreams and worshipped and loved as a god. He was the first man they
had ever seen in bodily form. He told them that his country was above the
clouds ; that while hunting he came to a cave, descending which led him
to them. This first man taught them to cultivate the cassava, etc. (all trades
and implements). From these three persons sprung the Arawaks, [and ever
since bigamy has been a custom, or almost a law of the Arawaks] ;
c
) In the heaven-world, or some intermediate world, the yu, the mother-
spirits of the several animal- and plant-species reside, v. C. (7c, 517) the
galej-ojo, cassava-goddesses formerly served man. G. After death, before
the human soul goes to the world of God, it meets those spirits. If a man
in his life has been kind to a dog, then, when he comes to pero-o-yu sikwa
bana, dog-mother-spirit house surface, this dog (even if it died long ago)
meets him, wagging its tail (pero ctva halikibetoa-q), and gives him many
things, and kasiri to drink. But if the man has badly treated a dog, then the
dog tells the dog-mother-spirit, and she judges him, and he gets nothing ;
d
) There is a tradition that animals are men, who on account of their
wickedness have been changed into animals. In the legends birds often
play the role of heavenly messengers ; in Sm.'s vocabulary kuddibiu. bird,
is the only name for an animal which takes the plural suffix -nu of the
rational beings, and the word itself might mean : kadi, driving, racing, bi,
tiny, quick, yu, spirit. We suspect that the same ending yu. meaning a
spirit, occurs in the word serabokilio, a tempest, § 116 d ) 9 ) .
§ 168. All Indians believe that after death the soul continues to live
(Sc, 21a, II, 319). The following facts might be remnants of an ancient
belief in repeated incarnations :
a) v. C, 7c, 512 : The first men ... were happy ; there was no sin, and
neither were sickness and death. Every day God descended among them.
If someone entered heaven, then he was obliged to die first, because the
16
§ 9 L]FE SPIRIT, ETHERICA1. THINGS 203
human eye is not fit to contemplate God. To those Arawaks who had
entered heaven and had to return, God gave a new life :
b
) G. Formerly, when an Arawak child died, and a new child was born,
the parents sometimes said to suku-to a-koyua kikateba. the little one
returns again ;
c
) De la Borde, 62, 15 : The Island Karibs believed that one of their
several souls after death went to heaven and took a new young bodv ;
d
) Pelleprat, 68, 77 : Among the Kalina there was a belief that when
they died, their soul entered into the body of a child which entered this
world ;
e) The Arawaks, and also the Tamanacos (Q., 18, 257, Gillij, 42, III, 5)
had a tradition, that man on account of his wickedness has been deprived
of everlasting life, which was given to the animals which change their skin
(snakes, cockroaches). A Carib legend, told by Brett (5e. 107) tells that
before the great flood came : "if age brings evil on you ... Youth renewing,
bright and fair : As the serpent glideth clear From the slough he scorns to
wear". Pen. 69f, V : The soul of the Kalina changes its body, like a snake
changes its skin ;
f
) G. The suffix -mi ( = n e w , § 74?) after the name of a person or
animal, indicates that that person or animal is no longer in the land of the
living, for instance da-yo-mi, my late mother, da-boketsi-mi, my late
brother, d-epero-mi, my dead dog. The Maipure equivalent, -mine, is
almost the same as meni, mene, field, plantation, and iimeni, a snake (A. M.
§ 182, 49A, 43).
§ 169. G. u-ya, 1°. that by which plants, animals and men differ from
dead matter, 2°. something etherical (shadow, image, aroma, etc.) :
possibly ii~ya expresses something intermediate between u-yu, mother-
spirit, and a, time-reality.
a
) 1) kia n~onyi faroka huia-tu ada o-mun, ama-hu saka-tu omuni [a ?
for if they do these things in a green tree, what shall be done in the dry ?
Sm. ueja, to be living, fresh, iija-tu hime. fresh fish, ka-hiia. bread being
well-seasoned, not sour, I. Th. eeya-to. raw, fresh, G. uiiya-to hime, fresh
fish, uiiya-to kuta-ha, fresh meat, uiija-to khalli, newly dug-out cassava-
root ( b u t : na-korolia-sa, §§ 164 b ) , 22. khalli, fresh cassava-bread) ;
2
) Sm. abuku-nn-ua iija-hu, to be uneasy (abuku-nn-ua, to be boiling),
kia abuka^ka da-iya, that has caused me anxiety, d-abuku-nn-ua iija, I am
anxious ;
B. T) h-abokwa-H ia 1 wonder (ye) ! n-abokwa ia na-makwa. and
they were all amazed. Uaboko-n-wa ia o-doma. for he was astonished.
m-aboko-n-wa b-a ia. marvel not ;
II) ama o-doma abokwa-ga hu-ia toho o-konomun ? why marvel ye
at this ?
Ill) kia adaiahu adeki-n bena. l-ikiduada kiana: Adaie-li o-konomun-
tu ajia-hu abokoto-n l-iia o-doma, then the deputy, when he saw what was
done, believed, being astonished at the doctrine of the Lord ;
204 LIFE, TO EAT § 170
!V) ma-kariti-n ia i, [the devil came out] and hurt him n o t ;

v
) a-iaudi- ... a, to be beside oneself, to be mad (§ 131) ;
VI
) S. pahia, word of astonishment ; pa blowing away (?) ;
3
) ma-ia-kwa, being easy, in peace ;
4
) : ) Sm. a-ijabussii-, to be drowsy; B. Wacinaci a-iabosa kia
wakaia-hu o-konomun, God winked at (that evil) ;
11
) Sm. t-abussia-hii, the sleep, the sleepiness, B. t-abisia goba na-
makwa, kena n-adunka goba, they all slumbered and slept ;
i n ) Peter, lo-ma-ci bajia t-abo-kibi ma goba adunku-in, Peter and
they that were with him were heavy with sleep, t-abo-kibe-n-ci adunku-in,
being fallen into a deep sleep ;
Iv
) 1-itabotwabo ka adunku-in, he sunk down with sleep ;
5
) Sm. a-ijabudii-, braten, B. a-iaboda-sia himi ibena, a piece of broiled
fish;
6
) Sm., iieja, ueja-hii, S. iija, G. iiya-hii, spirit, S. iissa-tti iija-hii, the
Holy Ghost, da-ija-wa, my (own) Spirit (Acts II, 17) ;
7
) R. (h)iyaloko, a dead person's spirit, G. na-ialoko, the spirits of
the dead, B. ialoko, spirit; the word may be the same as ialoko, instead of
( § 103 s)), or it may express ii-ya, spirit, loko, man.
Examples : Sa-tu Ialoko, the Holy Ghost, Ialoko ka Wacinaci;
a-kwaiabo-ci-no a-kwaiabo fa lo-mun ialoko abu kidua-hu abu, God is a
Spirit : and they that worship him must worship him in spirit and in truth,
ama isa loko o-mun, to-makwa ororo l-auciga faroka, kena lo-boreda l-oaiya
l-ialoko-wa ? for what is a man profited if he shall gain the whole world,
and lose his own soul ? Ialoko in an unfavourable sense, has only been met
with in : ika tu iribe-tu ialoko a-fitikidi-n loko o-tea, when the unclean
spirit is gone out of a man (Mt. XII, 43). On the other hand Mk. V, 2
abar-li yauhahu k-amun-ci, a man with an unclean spirit ;
b
) Sm. iieja, ueja-hii, shadow, image (da-ija, bu-ja, etc., plur. iijahu-nnu),
da-bulliti-pa beju iija, I will paint a deer, G. thii-ya, picture, image in a
mirror, shadow, d-adekah da-ya-wa, I see my image in the mirror, kakii-ci
iiya, photograph of a man, iiya-hii, the shadow of a man, da-khibo-roko
th-iiyada-r), the lines in the palm of my hand, a-yati-, to picture, B. a-iata-
hu, image, idol, R. (h)iya, a person's shadow, B. t-iya abomun, [the fowls
lodge] under the shadow of it, a-bolliti-ci a-oda-hu iyabo mun o-mun, to
them that sit in the shadow of death, Peter a~bolli-n bo l-iya a-iabota ma
aba-no /faro, that at least the shadow of Peter passing by might over-
shadow some of them ;
c
) !) *) ointment o-boea, the odour of the ointment, boia-tu, a sweet
savour, Sm. buhujae, to emit a balmy smell ;
11
) Sm. kopaijoa, a tree which emits a delicious smell (copaiva) ;
2
) G. hiagi, the takini-tree (see § 205) ;
3
) Sm. haiali, fish poison ;
i
) Sm. haiawa, incense tree, Protium heptaphyllum.
§ 170. a) kokke, Sm. kaku, kakii, G. kakii, life, to live, is used when
§§ 171 —174 TO EAT ; EYE ; TO SEE : TO SLEEP, ETC. 205
speaking of human beings or animals ; however, G. kakii kan. may be said

when a newly planted tree is alive ; ka, ko, to appear in a positive manner,
force, ke, kii, emphasis ?
b J
) ) G. kaki-ci, a human being in general (see also § i; 219. 9 :
222, 3, 7), v. C. kakhi-tsji bia l-ebeesowa koeba, pro nobis factus est homo.
G. iie-kakii-hii, human (perhaps also animal) soul or life ;
2
) a-kokkiti-tu ajia-hu, the lively oracles, (a-)kokketo- to quicken
(J. V, 21, VI, 63) ;
c
) R. kalli, cassava cake, keheli, expressed cassava juice, kereli, the
chewed fresh cassava bread, cashiri, a beverage manufactured from cassava
etc. (A. M. § 182, 120) ;
d
) a-koto, to eat, also : feeding swine (L. V, 32) ; G. a-koto- is used
when no fixed object is meant, for instance da-koto [a, I go to dinner,
bu-koto\bi\da ? hast thou already dined ? da-kuta-ia-bi\da, (yes), I have
already dined.
§ 171. a ) eke, eki, ike, iki, food, to eat ; G. eke is used when a fixed
object is meant, for instance d-iki fa, I shall eat (answer to the question :
shall you eat this ?), kaTi (hTme, kuta) d-iki fa, I shall eat cassava (fish,
meat), d-ekee bi\da\n, I have eaten it already ;
b
) eke, eki, clothes, na-wakaia eke, a clothe for their sin, plata eke. a
purse, t-eke, its vessel (for oil), the sheath (of a sword), oniabu eki, the
waterpots, t-eke-loko-tu-alaiti abu. alaiti-adaia abu. with lanterns and
torches, Sm. aku-ke, the eyelids, G. eki, bladder, eke, amnion, sj.-ki, uterus.
kitdibiyu sa-ke, empty egg-shell, kusi-ke, spectacles ;
c
) c-ikihi, its fat, k-ikihi-tu baka sa, the fatted calf.
§ 172. Ako, entering into (§128).
a) i) i) ako-si, eye ; (i)si, seed (A. M. § 182, 15 );
11
) yuho-li m-akosi-ci l-akosita ia n-adeki-n bia. and unto many that
were blind he gave sight ;
2
) abaren l-ako-toko watea t-itikida isogo-tu t-eda jiamutu (S. ikka
-ke t-illipe ti dia t-a a-ttikida t-aku-lukku-waria), and immediately there fell
from his eyes as it had been scales, kena n-akera l-ako-loko-ji, and when
they had blindfolded him ;
3
) Sm. aku-ke, the eyelids ;
b
) !) akonnaki, a loud sound, akonnakita, to make noise, akonnakita-hu.
uproar;
2
) akonnabo- (bia-iorm: akonna-bia). to hear.
§ 173. Ade, adi, strong, independent appearance (comp. § 88).
a) l) R. adibua-hu, omen, token, auguries, Sm. addiboa-hu. ein Gespenst;
boa, abnormal appearance, § 120 d ) :
2) adeki-, adiki-. to see ;
b) B., G. a-dimisi-. Sm. a-dimissi-. to smell : erne, the smell.
§ 136e) 3) I I ) .
§ 174. a ) Adnnku-, adunko-. Sm. adumki-. adunuki- is a general A. M.
206 -LI, -RI, -RO, -BALI, -KILI, -KORO, INDICATING CLASS. § 175
word (§ 182, 147) ; it may be in its origin an imitation of the sound of

heavy breathing or snoring, but it may also be related to a-odo-, to die
(§122e)D) ;
b) A-butado-(n-wa), to faint, to fall in a trance; bu appearance, t
flowing (?) ;
c
) Adaie-li angel ka-raia goba Joseph o-mun lo-tobonia, the angel of the
Lord appeareth to Joseph in a dream, hui habe-ci o-toboni-wa fa, your old
men shall dream dreams, Sm. wakaia da-ttubii-n, I dream (an evil dream),
oakai-u-ttubbu-, to dream (A. M. § 182, 140) ; presumably : tobo, having
the character of the fluent, the liquid (a-toboti-, Sm. a-ttabatti-, G.
a-thabati-, to trickle, a-tobodi-, a-tobadi-, to cast, to dip, to step into a
fluid, comp. also § 119 b )), nia, continuing in a free manner, or for some
time. [In olden times the Arawaks believed that in sleep the soul left the
body and experienced all sorts of things, and also received forecasts.]
§ 175. A great many object-words show one of the endings -li, -ri, -TO
or -ru. Wherever it is possible to analyze such words, it is found that these
endings indicate the general character of the thing denoted by the word.
Examples (for the meaning of the roots, see Alphabetical Index) :
a
) li, freely streaming forth : akorakali, thunder, koreli, smoke, auaduli,
wind, oroli, clay ;
b
) ri, fixed, hooked : kaiiri, island, hori, snake, G. ivayuri, a tick ;
c
) ro, ru, stopping : bilibiliro, lightning, R. kabadaro, jaguar (with-
claws), B. adedisaro, earthquakes ;
ll
) bali is the ending of several names of trees, for instance G. dakama-
bali, Andira inermis, ite-bali, Vochysia tetraphylla, sirua-bali, Nectandra ;
according to Baptist, sirua-bali means : a tree resembling the sirua-tree, or
belonging to the same family. Bali might depict trees standing in a row,
comp. § 60 a ) ;
e
) kili, is used in the names of natural phenomena etc. ( § 130 a>) ; also :
tibo-kili, a bush (A. M. § 182, 111), amudi-kile-hi jiamutu, a shore (Acts
XXVII, 39), Sm. amudii-kil, the landing-place (amodi-, to go up), su-muli-
kile, drunkenness, ma-mulikile, temperance ;
f
) koro, in ifiro-koro, feast, R. wiwa-k-ihi-koro, (Halley's) comet.
It has not been found that the masculine or feminine gender is
concomitant with these endings : isa-be-tu (f.) akodoonali, the fair havens,
kia akodoonali isa-tu (f.) koro, the haven was not commodious, auaduli
a-fuda alon jiaro t- (f.) ansi-n, the wind bloweth where it listeth, adaili
abato fa oriroko-n bia n ({.), the sun shall be turned into darkness.
G. hadali futikidah-te-da ? has the sun already risen ? answer : ma-
futikidi(n koa th-a-ya-te-da, the sun has not yet risen. Baptist said that
here the feminine prenominal prefix should be used, notwithstanding the
sun is masculine according to the myth (§ 213).
§ 176. In other forms, however, these endings do indicate the gram-
matical gender:
-LI, HTC, INDICATING GENDER AND NUMBER 207
a
) m . -li, f. - r o :
1
) adaie-li, l o r d (d-adaie-n, m y l o r d ) , k-onyi-li, t h e o w n e r (of t h e
ship), isa-i-H friend (Vocative), d-onnaka-ro, my burden, R. ka-shikwa-lli
house-master ;
2
) Proper n a m e s : R. ka-iinasa-li (boy), ka-iinasa-ro (girl), "big
buttocks", ka-bara-li (boy), ka-bara-ro (girl), "plenty of hair", etc. ;
3
) abar-li, aba-ro, § 152, yuho-li, yuho-ro, § 151 b ) 4) ;
4
) Superposition of the suffixes -ci and -li or -ro :
ifi-li-ci, great (a man), ifi-ro-tu (a woman, a non-rational being
or a thing), adaie-l-ci, a nobleman, k-abue-l-ci, householder, citizen, Sm.
likia anda-l-te, der da kommt oder gekommen ist (also likia andi-ti, der da
kommt, kia andi~tu, kia anda-ru, die da kommt) ; comp. § 95, -l-te.
In B.'s texts these endings rarely occur ; S. uses them frequently :
b
) S. m. -li, f. -ru, plur. -nu ;
1
) a-huda-li irei-tu, his (the dead man's) wife, a-uttika-ni\n a-huda-ru.
and found her dead, l-annika-ru platta, the price, Petrus u-ma anda-nu.
they ... as came with Peter ;
2
) likidaha Jesus, hu-parrii-kuba-li, (this) Jesus whom ye slew, Gott
ani-kuba-ru l-abbu, [the signs] which God did by him, l-a kuba-ru
a-buleti-n Prophet David u-llukku-di, Acts I, 20 (his-do past-ru writing
prophet David in-place), Jesus u-ma-tti-kuba-nu, [they took knowledge]
that they had been with Jesus, Dai bu-ttinutti-kuba-nu U-mallita-koan-ti
kewai de, I am the God of thy fathers ;
3
) andi-tti-pa-li, him which should come, b-aku-te tuhu dai da-waja
da-dukuttu-pa-ru hurruru-muniru, come into the land which I shall shew
thee ;
4
) abba Gott u-miin a-kujaboa-koana-ttu anika-hii-ssia bia-ru bahii-
kan, the tabernacle of witness, lit. one God to worship-instrument taken-
thing to-be-ru house-small ;
5
) w-addiki-ssia-ru, things which we have seen (B. w-adeki-sia) ;
6
) tu-maqua n-adia-ssia-bi-ru da-ijalugku, the things whereof they
now accuse me, hamatalli h-adia-bi-ru, these things which ye have spoken ;
c
) S. m. -ki-ll(i). f. -ku-rru, plur. -ku-nnu :
1) Simon na-ssa-killi Zelotes, Simon (they-call-M/i,) Zelotes, bu-
lesida-bu-kurru, what thou readest ;
2
) Jesus ... Gott u-ria andi-tti-kill. Jesus ... a man approved of God.
k-aima-tti-kill l-ibiamate-tti u-miin. he that did his neighbour wrong,
Jehovah a-raijattoa-li ibitu-ttu-kurru kunuku-miin, the angel (Jehovah)
which appeared to him in the (burning) bush, adinamu-tti kunnu. them
that stood, ihittira-tti-kunnu lii-jalugku. his accusers, ka-pparka-tti. a
murderer, bibiti tausend ka-pparka-tti-kunnu. four thousand men that were
murderers ;
3) Jerusalem-miin-li-kunnu Apostel-nu. the apostles which were at
Jerusalem, miaka h-issika-buna-nu-kunnu Siba u-llukkumiin. the men whom
(yesterday) ye put in prison.
208 MEANING OF PRONOUNS ; CLASS. §§ 177—178
§ 177. The pronouns are symbols for the different "persons". Their
proper meanings are :
Pronominal prefixes :
I d(a)-, firmly established; will-power; "I"-feeling (§ 184) ;
II b(u)-, the quiet, expectant one ; or ; deictic gesture (§ 184) ;
H i m l(o)-, l(u)-, I masculine, o not moving, potential;
III f. t(o)-, t(u)-, t feminine, o „ ,, „ ;
I pi. w(a)-, vast ;
II pi. h(u)-, h deictic (comp. § § 4 4 b ) , 4 5 b ) ) , u vast; o r : deictic
gesture, of a broader, a more solemn, character than bu ;
III pi. n(a)-, continuity, or person (§ 187).
End-point pronouns
I di, the same as the pr. pr., but as a principle (i) only ;
II bu ;
III m. i, masculine ;
III f. n, end-point ;
I pi. u, the same as the pr. pr.;
II pi. hu „ ;
III pi. re, perhaps originally ne, continuity, or person (§ 187).
§ 178. Class (gender and number) is expressed only in object-words and
pronouns,
singular, human, male —, l(o)~, l-i-hi, i , -ci, -di, -li
female ) . . , ,
\—, t(o)-, t-o-ho, n , -tu, -du, -ro
non-human )
plural human -no, n(a)-, na-ha, ie, -ci-no or -no-ci, etc., -di-no.
Consequently :
i I u, o t r
free, lively loose at rest limited motion impeded motion
(active) — (passive) —
human human nature nature nature
man man woman woman woman
Certainly, those authors which considered the gender distinction in
Arawak and in related languages as evidence of the low mental and social
condition of these nations, were on the wrong track. See further § 188.
In B.'s translation of the bible, God ( Wacinaci, lit. our-father) and angel
(angel) are put in the human (rational) class ; devil (yauhahu, nature-
spirits) is put in the nature (non-rational) class.
For The Word (Ajia-hu) the m. pronoun lihi has been used (JI, 3) in
accordance with the English text. Otherwise ajia-hu, the speaking, and
other words denoting "abstraction" are put in the class of non-rational
beings and things. }. XVI, 13, in accordance with the English text, lihi
kidua-hu Ialoko, he, the Spirit of truth. Elsewhere Sa-tu Ialoko, the Holy
Ghost, the Spirit (Acts II, 4).
The sex of animals is distinguished as follows : Gen. VII, 2, 3 the male
§ 179 WORDS USED ONLY BY MEN OR ONLY BY WOMEN 209
and his (the) female: wadili hiaro mu-tu, lit. man wife with-fu (non-
rational).
§ 179. .Expressions used only by men (m.) or only by women (f.) :
a
) greeting "bist du da ?" : m. Sm. addressed to a man, biii-l-uai, to a
woman, biii-ru, to several people, hii-n-uai; answer "ich bin da", m. Sm.
da-u-li, da-ii-li-si, da-ili-se, f. Sm. da-u-ru-ra, da-u-ru-ra ;
b
) I ! m. Sm. dai, f. Sm. dai-ra ;
c
) surely, certainly : m. R. to a man, ta-de. to a woman ta-shi, Sm. ta-se,
ta-esse, v. C. ehe ( = y e s ) , ta-si. f. R. to a man ta-shi, to a woman fa-ra ;
Sm. fa-ra, v. C. ta-re ;
d
) o yes, so you say ; m. R. to a man, d-a-i-do, to a woman d-a-dai.
f. R. to a woman b-a-bui;
e
) "vielleicht, ich glaube" : m. Sm. baha-sse, v. C. baha-ssi-da. f. Sm.
baha-ra, v. C. baha-ra, B. d-ibibidi fatoka baha l-eke, if I may but touch
his garment (Mt. IX, 21) ;
f
) "freilich" : m. Sm. du-ke-si, du-ke-sse (comp. §61d>), f. Sm.
du-ka-ra ; "allerdings" : m. Sm. he\du-ke-ssi (also used for "ja, freilich"),
f. Sm. he\ki-ssa-i-ra, ki-sse-i-ra ; "ja, allerdings" : f. Sm. he\du-ka-ra, he
ki-sse-i-ra ; Pen. wa-the-fa-do dokara, we will go drink as usual, wa-the-
fa-do dokase, do. (probably the first sung by women, the second by men) ;
"gethan" (fertig) : m. Sm. hebbi-sse, f. Sm. hibbi-ra.
a
— f ) Many of these short words contain emphasizing particles which
we have already met with. It seems that the sharp si. se (§ 116d> 1 0 )) is
used especially by men, the perhaps somewhat softer va (§ 104), especially
by women. See further § 191 a ) .
s) S m . akkubani-hil o r ukubanni-hii, a garden ( § 128 •>) ; with
pronominal prefixes : I da-kkuban, I pi. wa-, III pi. na-. When addressing
men, one says : II ba~, III m. la-, III f. ta-, II pi. ha, when addressing
women : bu-, lu-, tu~, hu~. Baptist considers this difference is owing to the
fact that women articulate better than men.
Verhandel. Afd. Letterkunde (Nieuwe Reeks) Dl. XXVIII.

C H A P T E R XIX
FOREIGN WORDS. ARAWAK AND ARAWAK-MAIPURE
§ 180. The Arawak language has appropriated several foreign words.

The Spanish words may be regarded as such, and also the creole-Dutch
words which occur in Brett's texts, and partly those in Schultz' texts. Brett
uses a great many English words (as: hell, paradise, prophet, temple,
angel, incense, praise, apostle, etc. etc.), and Schultz several German words
(see list of these words at the end of the Alphabetical Index), but these
may not be regarded as having been assimilated.
All these words are — see Alphabetical Index — expressions for post-
Columbian ideas. Penard (17c) is of opinion "that there is a tendency,
though not a strong one, to replace foreign words by others of Arawak
origin. Taken all in all, the Arawak language of Surinam does not appear
to have been affected so much, as close contact with civilization might lead
us to think".
The Arawak does not recognize foreign verbs as such ; he makes an
action-word from them, by means of the usual affixes :
From creole-Dutch words : B. a-dankido-(n-wa), to thank, S. a-lesedi-,
to read ;
From English words: B. a-baptizedi-, to baptize (baptism, baptism),
a-circumcisedo-(n-wa), to be circumcised, a-praisedi-, to praise, a-
prophesido-(n-wa), to prophesy, a-sacrificedo(-n-wa), to do sacrifice,
a-sweardoa, to swear, a-ridi-, to read.
There is no direct proof that Arawak has appropriated words from other
Indian languages. However, in Guiana and adjacent territories one often
finds that a certain word for a pre-Columbian domestic article, a plant, an
animal, or even a supernatural being, is used by tribes belonging to different
families of languages. Such regional words also occur in Arawak (see
§§ 197—200, where they have been marked r >). and it may be that some
of these are not of Arawak origin.
Next come those words, that only occur in Arawak, but the etymology
of which could not be traced (see §§ 195—200, where they have been
marked u >). We are met here by the difficulty that we mostly do not know
which peculiarity is described by a word. For instance, a land-boa is called
"the slow one", ma-hole-ru or mawleru ( §§ 112 d>, 175 c)), but we should
perhaps never have found this out, if the word had not been explained to
us by an Arawak. [This snake is also called Sm. kule-kunna-m, weak-
walker.]
§ 181 DIALECTS IN ARAWAK ; OTHER ARAW.-.UAIP. LANGUAGES 211
Finally comes the great majority of words (among them nearly all
particles, pronouns, quality-words and action-words), which are constructed
in the manner as shown in our examples in § 20. Although a slight doubt
may be entertained here and there, as to whether our interpretation is the
correct one, yet on the whole, the evidence that these words are really
sound-pictures, complexes of sound-symbols, seems overwhelming.
§ 181. The Arawak words found in the oldest writings (11. 9, 14) do not
differ in any perceptible degree from the words as they are used to-day.
The differences between the translations of Brett and those of Schultz, are
to be attributed to the different views of the translators, and perhaps to a
difference in the dialects, in regard to which Schumann says: "Man findet
darin verschiedene Dialekte", and Brett : "There is at present some variety
existing, principally in the pronunciation of words by people of different
districts. But there is no difficulty in the way of their understanding each
other, and in all material points there is little difference". This latter is also
the author's experience.
W e may, however, still find out something about the early history of
Arawak from a comparison with the other languages of the Arawak-
Maipure group.
As a result of a superficial examination of these languages, we venture
to make the following remarks :
All the A. M. languages use pronominal prefixes and pronouns consisting
of an emphasizing particle with a pronominal prefix ; in some of them end-
point pronouns, differing but little from the pronominal prefixes, have been
met with.
Several A. M. languages apply a pronominal prefix, even when the
person is already indicated by an object-word :
Palikur : ri-wasiri Palikurene. Land der Palikur, Toussaint ri-pina,
Toussaint's Haus ;
Goajiro : jamusa nu noike Mareigua nu mui Adam ' (su mui Eva, su
mui uvi, nu mui yardja), I que hablo Dios a Adan ? (a Eva, a la culebra,
al diablo), lit. what he said God him at Adam (her at Eva, it at snake,
him at devil), nu-doctrina-ka Jesucristo, la doctrina de Jesucristo, su-rauraka
koresia, el Jefe de la Iglesia ;
Kampa : nachi no-tomi, hijo mio, i-utnbari Juan, el amigo de Juan, i-bango
Juan, la case de Juan, i-gina, su mujer, o-gime, su marido, i-cachita-te
pi-gimme ? esta enfermo tu marido ? o-cachita-te pi-ginna ? esta enfermo
ta mujer ?
Baure : r-orani ehiro, or ehiro-coremo. el vestido de varon. r-orani eteno.
or eteno-coremo, el vestido de mujer, re-puyi iscini. or iscini-puyi, el pie
del tigre ;
Moxo : ma-muiria ehoiro, el vestido del varon. su-muiria esseno. el
vestido de la muger, ta-ibope ichini. el pie del tigre, ta-ha-:e to-bea ma-
cpiya-co Maimona eto i1 paraque crio Dios essas cosas ? lit. what it-for
he-creates God that ?
B H*
212 DIALECTS IN ARAWAK ; OTHER ARAW.-MA1P. LANGUAGES § 181
The pronominal prefixes are :

I sing, generally n(u)-, with the exception of : Arawak d(a)-, Goajiro
t(a)-, Paraujano t(a)~ (it is doubtful whether Baure di, which has only
been found in d'Orbigny's vocabulary, is of the same origin) ;
II sing, generally p(i)-, b(i)-, Arawak b(u)- ;
I plur. ua-, oe~, u-, v-, ab(i}-, a :
II plur : some languages use the same pronominal prefix as in II sing.,
others use yi~, ye-, i-, e-, Arawak hu- ;
III : A difference is made, more or less distinctly, between one man,
one woman, more than one person, and one or more non-rational beings or
things ;
III sing. Palikur m. ri~, i. ru-, Wapisiana m. i, f. u, Goajiro m. n(u)~, f.
s(u)-, Achagua m. ri-, i. ru-, Maipure m. i-, f. ju-, Kampa m. i-, i. o-,
Baure m. r(e)~, f. r(i)-, Moxo m. ma-, f. su-, a woman speaking of a man
hi-, non-rational beings and things ta- or to- ;
III plur. mostly n (with different vowels).
Plural suffixes are applied to all object-words; however, in the grammars
of Baure and Moxo, it is stated that they are but little used, when referring
to non-rational beings or things.
Other indications of gender are found in the names of family-relations
and such like, and in :
Goajiro : kasaichir ni-chinka paraja-chi-ka jashia ? como se llama el
primer hombre 1 kasaichir ni-chinka paraja-te-ka jier ? como se llama la
primera mujer ?
Moxo: mo-chijcha-re, (man) sin hijos, mo-chijcha-ru (woman) sin hijos.
In Wapisiana, in Maipure, in Ipurina, in Kampa and in Moxo inter-
jections are used which differ according to the sex of the speaker and of
the hearer.
In Arawak i has, amongst others, the meaning of "small", u or o the
meaning of "great". In Moxo we find achipi, small, achope, great.
In Maipure the ending-aii is used in order to indicate "for, or of, itself" ;
in Baure -bo or -bobo is used for the same purpose, and in Moxo -bo. It
seems quite probable that these forms are of the same origin as Arawak -oa.
Moxo has numerous words in which the prefix v- means "great", for
instance v-a, guevo largo, v-i, fruta larga, v-pai, campo, tierra larga, ti-ve-
quiene, hay mucha distancia de aqui alia. Probably this is of the same origin
as Arawak wa-. Comp. also : Arawak wa4-kille, Kusitineri wa-s(y)6-ra,
Piro hua~se-ra, Moxo ebo-i-re, far.
Almost all A. M. languages use the prefixes k(a)- and m(a)- to indicate
"being present" and "not being present".
Goajiro uses -uma, to indicate "with" (Arawak o-ma), and mui. in order
to indicate "at" (Arawak mun). Ipurina uses -muni to indicate "at",
"to" and "from", in the same manner as Arawak uses o-mun(i). Piro uses
ima to indicate "with".
Otherwise the suffixes indicating mood, tense and case are rather
§ 182 COMPARATIVE VOCABULARY 213
different in the several A. M. languages, but it appears not at all

improbable, that they may have been built up originally from primary
elements which have a similar meaning to that which still prevails in
Arawak.
§ 182. Several works dealing with a language of the A. M. group,
contain a comparative vocabulary. We here give a summary of cor-
responding words, in order to illustrate the position of Arawak.
Words that are only found in languages belonging to the same sub-
group, have been left out. Moreover not all the various transcriptions for
a given word have been copied, and complicated phonetic spelling has been
simplified. Students who desire to go deeper into the matter, are recom-
mended to consult the original sources.
For the sake of clearness, the languages have been classified into four
geographical groups (which do not correspond with the linguistic sub-
groups of the A. M. family), viz.
I. NORTHERN GROUP
(ANTILLES, GUIANA, MARACAIBO)
Abbreviation List of literature

A Arawak different sources (phonetic spellin
— Arua 49
At Atorai 15, 21a, 41
G Goajiro 33A. 33, 40a. 44, 51a, b
IK Island Karib
IKf do., women's language 31, 55
Map Mapidian, Mawakwa 15, 41
P Palikur 15, 49, 53
Par Parauhano 44, 51b
Taino 6, 15, 42, 50
W Wapisiana 15, 36, 41, 45e
II. NORTHWESTERN GROUP

(ORINOCO, RIO NEGRO, YAPURA, IQA)
Ach Achagua 40b, 42
Ad Adzaneni: Izaneni 45c, 60
Am Amarizama 40b
Av Avane 42
Ban Baniwa 15, 30, 32A, 34, 38, 45a, 60
Bare 15, 34, 38, 45a, 60
Ca Caouiri 38
Car Cariay 15
Cau Cauixana 15
Cavere 42
Gu Guinau 15. 21a. 45c
Guipunave 42
Ip Ipeka 45a
214 COMPARATIVE VOCABULARY § 182
I" Jabaana 15 (Part D)

Ju Jumana 15
Kar Karutana 45a
Kat Katapolitani 45a
Kau Kauyari 45a
Maip Maipure 29, 42
— Manao 15, 32b
Mand Mandauaca 45c, 60
Mar Mariate 15
Pareni 30A
Pa Passe 15
Pia Piapoco 34, 38, 45c, 64
Si Siusi 45a
Tar Tariana 15, 36, 45a, 60
Uai Uainuma 15
Uar Uareca, Uarekena 45a, 60
Yav Yavitero 15, 38, 40c, 45a, 60
Yuk Yukuna 15, 45a
III. SOUTHWESTERN GROUP

(BETWEEN THE AMAZONS AND THE RIO MADEIRA)
Ar Araicu 15
In Inapari 54
Ipu Ipurina 35A, 45b, 52
— Kampa 28c
Kan Kanamare 15
Kun Kuniba 54
Kus Kusiti-neri 54
Man Maneteri 35A
M Marauha 15
Pau Paumari 35A, 39, 52
Piro 54
Yam Yamamadi 39
IV. SOUTHEASTERN GROUP

Baure 28a, b
n Chane 50a
Gua Guana 15, 56a
Ku Kustenau 59
Me Mehinaku 59
Moxo 28a, 29, 42, 46
Mucoxeone (37)
Pai Paiconeka 32a
Paunaka (37)
Pare Paressi 59
Sar Saraveka 37
Waura 59
Yaul Yaulapiti 59
COMPARATIVE VOCABULARY OF ARAWAK-
MAIPURE LANGUAGES
T H E BODY
1. Blood, I 191.
I. A ite (itena as a part of the human body), IK f ita, G isha, P mera. W reine
karu, irei;
II. Ju itta. Pa yta, Cau isa, Car zanhy. Bare aya, iya, Gu ea, Yav miyari, Kar, Tar
irai, Uai ica, irahi, Mar yray, Manao yraty, Kat, Si irana, Yuk ra, liar i/a. Ad ira.
irena, Pia irai, irana, Mand -rami ;
III. Ar ithon, isa, Kan tirra, Kampa iray'a, Piro xcrari, Ipu eerenga, Kus s/a/i .-
IV. B ifi (nAtina, mia sangre), Moxo tfi (n-ijtine, mi sangre), Gua ifi, iddina, Pare
fY/marane.
2. Juice, §§ 125, 107.
I. A ura, era, (urali, curare, arrow-poison), IK ira . acou-ira. a tear, G sira,
broth, P nra ;
III. Piro r/iixa, ixa, broth, Kus fra, r/a ,
IV. B ore, Moxo oro.
3. To drink, § 91.
I. A a-ti-, I K f ata, G asi. aza, P ftrrap, W fir, Arua cfa-/e ;
II. Bare dia, Yav ziya, Uar ;7a. Ad, Kar, Kat, Pia, Si, Tar, Uai, Yuk ira, Mand
jira-ni, -ra, Manao tiiira, Ju ita. Gu ici-fa ;
III. Kampa irhc, iri, Piro rani, reuaci, Kan rcoatschy, Kun rune. Ipu Tyafi, Ar iratschy,
p-ito. Kus ratkarii;
IV. B, Moxo ero.
4. a) Flesh, 6) Heart, c) Male genital, d) Female genital, e) Worm, grub, §§ 115, 116.
I. a) A isi-roko, G shi-ruku ;
b) A oassini-hii, W ishene. lunge ;
c) A issin, W tiye;
e) A ise/iu, I K Uiche;
II. a) Pia inazi, Mand ijeshi. Ban, Yav mitsi ;
£>) Maip nichini, Pa saua, Uar (n)aseni, Gu inisini ;
c) Kat izi, Ip, Uar 1/21, Kar ichiti. Pa tschyu-any, Si r'si, Uai cAy, Yuk /ii, Gu
seniii, testicle ;
d) Uai ynaro-sache, Pia aitzci;
e) Bare em'si ;
III. a) Ipu ishini, isene, Kampa aicha ;
b) Kan natoxy, Kun ivayi, Piro huaxi;
c) Ar i/iy, Kan same, Marauha zsy, Piro' simeci. Yam droui ;
d) Ipu otseniki;
e) Pau sumi. Yam soomi, Kampa chitzane;
IV. a) B enascie, Moxa eeche. Pare inete ;
b) Sar i-vihine ;
c) Pare 50 ;
d) Gua oze ;
e) Moxo ichepi.
5. Bone (presumably: figure, stature, §60 ff.).

I. A abona, I K f aho, G jimpu, P api-ti, W une-wiire;
II. Ban piuna, api, Bare abi, Cau bimi, Ju pina, Uai pihra, Ad, Pia, Tar api, Gu abe,
Mand yahizi;
III. Kun hapo, Piro xapui;
IV. B inepe, Gua api, hopeeti, Ku anapi, Me, Waura inapii, Moxo eope, ope. Pare
nahe, Sar nahaxe, Yaul napi.
6. Skin ('ma, soft, nos. 12, 17, *eda, bark, no. 71).
I. W mada, mad, P ma/i, G imata, lip ;
II. Ban mada, Yuk (u)ma, Pia imasi, imami, Jum matsche, Uai mami;
III. Piro mifa, Kun muta, Kus sima ;
IV. B chomo, Moxo umomo, mo. Pare me/(, Me, Ku, Waura mai1.
7. Skin, bark, § 89.
I. A eda, I K f f-ora, G suta, pata ;
II. Bare ida, Gu eda, ifa ; canoe : Pia, Uir, Kar ida. Ad, Kat, Tar, Si, Uar, Mand
da, Yuk hita. Bare isa ;
III. Ip itanta, utanta.
8. Hair on the skin.
I. I K iou ;
III. Kampa ifciri, Kun (yewe-)ti, Pia waziwi (on the pubes) ;
IV. Gua etseo, Moxo hiyoo, Sar (i-)tihi.
9. Feather.
I. P sipri, W id, G sumure-ra ;
II. Ban uidoho, Kar (l-)idzu, Kat, Si (l-)idzu, Gu elidzu, Ip /-ii/u, Uar (n-)idu,
Mand idoshi, Yav junetzi, Gu hipiazi ;
III. Ip ipr'fi, Kampa ifcrti ;
IV. Gua ef5eo(-soopeno = bird), Moxo pofco.
10. Hair of the head: (head-)hair, §§ 100, 107.
I. (A iyehe-riti-, to shear), A ba-ra, W (ruei-)re ;
II. Manao (kiiiina-)itschy, Mand (uati-)quishi, (a-)tiki, Pa (ole-)sa, Uai ifzrTtt,
Uar (iue-)si, Gu (Ysi, Ad tsikule;
III. M ftort/, Kampa ec/ii, if/ii, Kan pfî/, Kus (siwe-)sa, Piro (iwe-)tsa, (xihue-)sa;
IV. B chohihi, ichi-jiji, Moxo chuti-si, Yaul (putaku~)yati.
11. Eyelash: (eye-)hair, § 90 f).
I. A (iki-)ti, I K (acou-)iou, W depian;
II. Bare (biuiti-)bite, Ip (ti-)piyu, Kar, Kat, Si (ti-)pitsi, Manao (konika-)itschy,
Mand (disi-)uishi. Pa (tschila-)ntschoy, Pia (tui-)zimi, Uar (bo-)siuiole ;
III. Ip (ke-)meipi-piti, Kampa tosio-ki, Kan pify, Kun p?fy ;
IV. Pare (dose-)nivari, Yaul (yeoka-)?ti.
12. Moustache: hair(-mouth), §90/).
I. A iti(-ma), I K iti(-ouma), At /im, G li(-ma), Par (m-)i-(a), P siu. Map
(tci-)namu, hair, W de-(no), te(-nu) ;
II. Ban sa(-noma). Bare si(-noma), Kar, Mand, Si, Tar tsi(-numa), Uar si(-numa),
Yav za(-numa), Ad chi(-numa), Gu tsa(-numa), Pia ussi(-nume) ;
III. Ipu samputa-piti (Kampa aghpatuna, Kun, Kus *saptu, Piro sapto) ;
IV. B ich-(aona)?, Gua ersa (-tin = nose), Ku (kira-)pi, Me (kirzaa-)pienu, Moxo
hiyo(-sumu), Waura ma-pi.
13. Excrements. § 90 A ; comp. also nos. 23, H9 A.
I. ArtiAra,I K f rtica, G cftaa, P isifci, W dr/ci'e ;
II. Bare /sifce, sikahei, Kar iziate, Ip itsuka, Kat za. Si isa, Manao f </a. Mar ytschuka.
Tar i/ie, tsukude, Yuk /lie, Gu tsikahi. Pia itsoka ,
III. Ar yakye, Ipu, Kan rti&a, Kampa irig'a, Piro i/cfci.
IV. Gua ciquee, Moxo ichiqui.

14. Head, § 116 6): comp. nos. 119. 118.
I. A isi, I K ichi-c, P teu-ti. At, W ruair, Map reku. Par ki •
II. Bare dosie, Yav si-hu. Liar z'-zza, Kar i-fa, gibi-da, Kat, Ip ui-da, Si uz'-fa. Tar
ahui-da, Yuk zzz-/e, Maip chibucu, Ad ui-da, Pia ivi-ta, Mand iua-shi, ui-da, Manao kii-una.
Car kiiuy-sata, Gu zn-fsezie ;
III. Piro xi-hue, Kan c-hiiy, Kun yi-hwo, Ipu iki-wi si-uy, Ar g-hy, Kus si'-ne, sz-u>d
IV. Moxo c/iufi, Sar Zieê, Me feu, Ku fern, W a u r a teuc-zata, Yaul A-zzrju. Pare
seviri, Gua fufiie, doofz.
15. Eye, §§ 116 6), 172.
I. A ako(-si), I K f acozz;
II. Bare aci-ti, Gu aui-'si, Manao kurika, Uir acu-que, Gu aui-:i;
III. Ar o/czy, Ipu zifcz/, Kampa oquz, oque, Kan c/iz'z, ako-sy, Pau fail ,
IV. B qui-se, Moxo uqui, Pai ihuikis.
16. Nose, § 116 6).
I. A zszrz, I K ichiri, G zc/ii. Par zyz, P ikirti, W zrz&e ;
II. Maip chirri, Yav si'ui. Car kitty, Manao kiria, Uir que ;
III. Ar cnzz*, Kan chiry, Kus sz'ri, szrz/, Piro siti, Ipu. kirita, Kampa quiri, Pau iridz.
Yam uzdz ;
IV. B, Moxo sin, Gua girii-ti, Ku, Me, Pare kiri, W a u r a kidzi.
17. Mouth, §83 a) (see also n°. 12, moustache and n°. 20, neck).
I. (A ema, uima, the mouth of a river), I K iouma, G anoka. Map unau. numiya
P numa;
II. Ach, Ad, Am, Bare, Car, Gu, Ip, Ju, Kar, Kat, Manao, Mand, Pia, Si, Uai, Uar,
Yuk numa, Ban, Yav, Tar anuma, Kau nomo, Maip numacu. Mar mma, Uir luma ;
III. Ipu, Kus, Piro, nama, Kan nahma, comako.
18. Tongue, §§ 83 a ) , 184.
I. A ye, I K inigne, G z/e, s/n'e, Par benye, P nene, W nzz&a .-
II. Bare, Car, Cau, Ja, Mand, Pa, Pia, Uar. Uir nene. Gu neni, Ju nena, Ip, Kat, Si
enene, Kar inene. Mar, Uai nencpe, Kau nanipa, Yuk /ena. Manao ncfa, Maip are,
Ad nene, nine ;
III. Ar e/on, Ipu nene, Kampa anene, nene, Kan nuny. Kun, Kus, Piro ne, la^ra ;
IV. B epenene, Gua nene-ti, Ku, Me, W a u r a nei, Moxo nene. Pare nini-se, Sar
nine, Yaul nya-ti.
19. Tooth, § 100.
I. A a(i)ri, I K f ari, G ari, (a)i, P aibu-ti, Par fa^z ;
II. Ad efsa, yeihei. Am e. Ban asi. Bare ahai. Car aii, Cau e, Ja afcfa, Ju znz, iy,
Kar z/az, Kat efsa. Kau a, Maip aft, Manao ay, Mand e, r'esni. Mar az. Pa see, Pia
uayex, yai, Tar ye, Uai a/iaz, aei, Uar r/e, Uir adz, Yav azi, Yuk z, Gu ahe ;
III. Ar itschy, Ipu serzn, Kampa agz, Kan azi, Kun hi, Kus zne, M atu, Piro iz. se, ixi;
IV. B z'sero, isera, Gua oe-fz, Ku tevoe. Me t"ez<e, Moxo oe, W a u r a itseve, Yau fsoa.
20. Neck, § 79 a) 3).
I. A ono-ro, G nu-lo, W k-una, At k-anei ;
II. Cau noza, naza, Kar mz-ro, Kat, Si, Tar nu-ru, Mand mz-fe Maip z'nzz, Manao
no&z/. Mar nunape. Pa nofo, Yuk nurupi, Bare nzi ;
III. Ar no, Kan nopy, Kun nzzz/e, Piro nuxi;
IV. Gua arra. Pare hino, Sar .viinu, Yaul rhinyu-ti.
21. Heron, etc., § 79 a) 3).
I. A honoli, Tigrisoma, anula, Ardea cocoz, W arunazz, Tigrisoma, I K omanomali;
II. Kat, Si unuli, Ardea brasiliensis, Tar unoli, A. b. :
IV. B rinore, Platalea.
22. Navel, § 128 A).
I. A kuyu ;
II. Cau pahare, Ip, Si epure, Pa sipohry. Tar puleka, Gu zipulu ;
III. Ipu soronke, Kan puluchy, Piro puco. Yam dzubori;

IV. B poyi, Moxo tuyu, Waura peze.
Liver, see n°. 113.
23. Bowels.
I. A ite;
II. Kau tee, Car itschaba, Pia te ;
III. Kun sato, Kus sate, Piro sati, Yam turn ;
IV. B etise, Ku tsitsu. Me tsikiu, Yaul tsityu.
24. Male genital (p = striving, aspiring ?).
II. Manao puia, Mar pijhi. Ad pizi ;
III. Ipu pitsi, pichinchi, Kampa chibichi;
IV. Me, Ku pei, Yaul puhi, Gua A:eo, B pepe, Sar i-tihiyu.
25. Arm, lower part of the arm, § 86 g).
I. a) A adina I K areunna, G tena. Par dene, adne, W anub, At amibai, P wani;
II. a) Ach natuer, Ban nano. Bare dana. Car ranu, Gu dana, Ja fana, Kat, Ip, Si
napa, Kau unapi, Maip ana, Manao fena, Mand, Pia ana, Uar nana, Uir tanaabe, Yuk
napita ;
b) Yav /canu, cano, Ja canu ;
III. a) Pau dabunui. Yam yedabu ;
fc) Piro /cano, Kun fcana, Kan ghano, Kus kanu, Ipu canuke;
IV. a) Pare otane, wing ;
6) Pare /cano, Sar kahano, Ku, Me, Yaul kanu-tapa.
26. Branch, § 865).
I. a) A adina-bo, G sutuna, P tauni;
II. a) Si haiku-itena ;
b) Cau ghoe-kona, Manao ata-akura, Mar yru-kary, Uai apana-ghae. Bare
ada-uako. Tar heika-kena, Mand iuaco, Gu daman-uaka ;
III. b) Ar afci; ;
IV. a) Moxo to-tabo yucuqui.
27. Hand, § 134 e).
I. a) A akabo, G nap, /apo, I K cabo, Map kuba, Par fajp, W kabu-rei, palm or
back of the hand ;
£>) P wa/cu. At /cuei, W A:aA:e ;
II. a) Ach caje, Am cagri, Bare, Gu kabi. Car gftaz, Cau, Ju gabi, kapy, Ja khapi,
Kar kapii, Ip, Kat, Kau, Si, Tar, Uar &ap<. Ad, Maip, Pia, capi, Manao kaita. Mar ghapy.
Pa ghapohli, Uir caue, Yav kahahi, Uai gaapi, ghaby, Pareni cai?i, Mand ta/ii ;
III. a) Ar kabu, kabesuy, Pau kabo-tini, palm of the hand ;
b) Ipu u>acu, Kampa aco ;
IV. a) Me kapu, Pare Arafte, Waura kapi, kabu ;
b) B baqui, boqui;
Nail, see n°. 114.
28. Foot, § 129 6).
I. A kuti, I K f goutti, P kuvku, At kheti, W kudi-be :
II. Maip eta', Manao fcy, Uir cauque, Pareni ctzi. Gu zi'pe ;
III. Ar ghutschy, Ipu Arifr, Kampa puiYi, AriiYr. Kus siti.
29. Tail, § 112.
I. A ihi. I K Hi, P ribu;
II. Ban bisi, pisi. Bare i/itfei, Ip, Kat itsipi, Kar, Si iWpi, Tar isipi, Uar sipi,
Gu ibi;
III. Ipu ishipi, Kus nsii;
IV. Me inepiu, Moxo hiqui, Pare enihu, Yaul ikipina.
MAN, FAMILY, RELIGION.
30. Man (h, homo, v, vir), § 166 c).

I- (A wadili, § 164 e ) ) , I K f eyeri, v, P awaili, hinyeiri, v also "clan", Par eitsch.
e>y(e), v ;
II. Bare heinati, h, v, Ban, Yav enami, h, v, Cau zinanni, h. Gu k-enaue, h, hanalc.
v, Manao herenary, yrinaly, h, Kar atsinari, h, v, Kat atsinali, h. v, Uar asinali. asinari,
h, Uir atinare, v, Uai achijari, v, Si, Tar atsiali, h, Yuk asie, h, Pia naiyci, h. aziali.
asieri, v, ouenaica, h, Ca ouenaouica, h, Pa schimana, h, Ad naifo', atchinali, h, fsia/i,
v, Mand a'inahe, v ;
III. Piro men, h, Kampa cherari. chhampari, v, Ar etyalo, h, Kus ychyi, sesi ;
IV. B ehiro, v, Moxo ehiro, v, achane, h, Me erinau. v, Ku erina. eniza, v, Waura
enyau, v. Yaul orinau, erina, v, Sar eceena v.
31. Husband (lord?).
I. I K f amachi, chief ;
II. Bare mi. Ban meuale, Gu yemc, Ja imigi, imiri, Pia, Mand niri. Ad miri. Manao
imiry, Maip (nu-)mina(-ri), (my) lord, Bare maba-mina-ri, bee, Yav cuadiguao-mina-ri,
jaguar;
III. Kampa o-gime, o-chuema, Piro aneri, Ipu umane, chief ;
IV. Moxo ima, Gua uma, Moxo Maymona, God.
32. Woman, wife, § 166 c).
I. A fearo, woman, ireyu, to be wife § 164 f), G hierhe, Par h'niere, P era. fine
I K inno, ani, At beanaro ;
II. Kar, Kat Si, Uar inu, wife, inaru, woman, Tar, Uai inaru, Yuk inanaru. Pia
inanai, woman, inu, wife, Mand inalutza, woman, yu, wife, Mar ynana, Uir man, Manao
ero, wife, ytunalo, woman, Car henitaky, nctschu, Yav sariinaifemi, woman, Ad inaru.
woman, inu, wife, Gu henau, woman, naune, wife ;
III. Marauha runo, Piro, Kun anendu, wife, Kus hanando, wife ;
IV. B eteno, Moxo esseno, woman, t/eno, wife, Gua tseeno. Me, Waura tencru,
Ku tineru. Yaul tinau.
33. Mother, § 124 6), 163 a), 166 c).
I. A yu, j/o, G ei/u ;
II. Maip ma. Pa ainyu, Manao ena-kony. Pia atoua, ofue. Ad nrioa ;
III. Kampa ina, inero, iniro. Kan atu, Kus nato, Piro ndo ;
IV. B eno, Gua, Moxo eeno.
34. Child (male), § 164 fo).
I. A korilia-ci, At curaitze ;
III. Kar koliliapu, Pia kirazei, Mand kirahecc.
35. Son, § 163 a).
I. A ai-ci, I K f iraheu itaga, Par tschon, G chon, P haisu, W bitci;
II. Ban rani. Manao fany, Maip am, Cau oay. Ad, Pia iri;
III. M fey, Kampa tomi, Piro fen'. Kun, Kus tori, Kan fury ;
IV. Moxo chicha, B scera.
36. Daughter, § 163 a j .
I. A o-tu I K f iraheu, P serhu, W udanrin ;
II Ad, Kar, Kat, Pia, Si, Tar ifu, Yuk ufri, Uar itu(x)ni. Mar, Uai ifo, Manao tairu,
Maip ani, Gu itxu ;
III. Mar tay, Kus mtero, Kun setiu, Piro ci'cu ;
IV. Moxo chicha ;
37. Father-in-law, § 163 e).
I A madukure, W imidukur, P mokerhu ;
II. Si kuiru, Kar, Tar Arin, Kat fceri, Gu Jru, Ad avauen. Pia yeru ;
III. Kus hemaciri(o), Piro ximaticri;
IV. Gua imefsato.
38. Mother-in-law, § 163 e).

I. A akiru, aku'rii, I K f couchoucou, P maturu-hu, W imirdukur ;
II. Si, Tar kuiru, Yuk yaxneru, Kat r(u)ixnecu, Kar xneru, Uar xiyelu, Gu a*fcu.
Ad nxeru, Pia j/eru, Mand Aroro ;
III. Kun yiru, Piro ximaxiru, Kus hemasiro.
38 A. Stranger, white man (n°. 70 *parana, sea).
I. I K balanaglc, Christians, P parahana, Brasilian, W parinakari, G parainsishi,
II. Bare yaranave, Ban, Kar yaranaui, Mand, Yav, Uar, Kat, Si yalanaui, Ad yalanai,
Tar hearana, Maip jaranavi, Portuguese, Gu yalanaui, Venezolan, palanaxkele, English-
man etc. ;
III. Ipu imbaraniri;
Karib languages in Guyana *'paranakiri.
39. Slave, § 164 h).
I. A (hjaiero, I K f hat, female slave ;
IV. Moxo ahire.
39A. a) the soul, b) the late, the former ;
I. a) W dutima ;
b) A -mi;
II. a) Maip amita-mine (Ban amita, to fly), Ban no-minana-te: remembrance, ma-
minana-rro : without reason, Si auakata mina-li: bush-spirit ;
b) Maip -mine. Bare duh-amini: a corpse, kihi-amini: the waning moon, Kar
ker-ami: the w.m., Si ker-amina-ku, the settling moon ;
III. a) Ipu c-amyry, Kun usa-mene, Piro uza-mena ;
IV. b) B, Moxo -ini.
40. God, demigod, § 166 e) 2).
I. A kururuman, kulimina, W tuminkar;
II. Maip purrunaminari, Tar pirikuli, Tar, Si yaperikuli.
41. Snake, § 108 A.
I. A hori, wuri, I K hehue, G un, willi, guiri;
II. Cau houwari, Bare huyaue. Boa Cenchria, Tar yolema, B. C Gu udzi;
III. Kampa oragon;
IV. Me, Yaul, Waura ui. Pare ui, umi, Moxo churn, big snake, Sar uhuvi, boa.
42. Snake (comp. nos 41, 43).
I. A mawleru (§ 180), Boa Cenchria;
II. Ban mauaya, Boa scytale, Si umauali, B. s.. Ad umauali, Boa murina, Uar
auadamali, B. s., Yav zorema, B. s.
III. Kampa marangua, Pau mabuditi, B. c.
Karib languages : Oyana ulamali. Trio alamali, Kalina arimouori, Makusi palaraima.
43. Snake; animal which casts its skin, "renovation" §§ 74/), 168.
I. A emena-hu, worm, imina-ci, scorpion ;
II. Ban, Yav omeni, Maip umeni ;
III. Ipu imini, imina, Kun himuna, Kus imona, Piro amuini, himane.
Karib languages *munate, scorpion.
44. Water-boa, Eunectes murinus (comp. nos. 42, 43).
I. A kamudu;
II. Bare, Kar, Kat hamu, Mand amu, Pia manu ;
HI. Ipu keanti;
IV. B comiti.
45. Nature-spirit, demon, § 166 b) (comp. n°. 41).
I. A oriyu, water-spirit, goddess, G yaroja. Par dydrgua, W urupiru, mythical
great serpent ;
IV. B yuvire, Moxo ereo-no, evil spirits.
Karib languages *yoroku, etc., Tupi yutupari; I K ioulouca, God.
46. Nature-spirit, demon, 166 j) (comp. n°. 42).
I. A mahui, I K mapoya (I K f opoyem, good spirits), P maipoko, yumauali, W

maatiahi, (Nourague, Acoqua make, god) ;
II. Ban mauari, Car maihinauy, Manao gamainha, Pia oumaouari, Uir mapa. Car,
Manao mauary, god ;
III. Ipu camyry, Kampa camagari, camaari, tzamari, Kan ghamatschy.
Karib languages : Makusi emmawari, emiwary, Akawai imairari, Paravilhana maualii.
Taulipang mauari; Kalina alamali, serpent-grandfather ; god : Mapoyo maiuca,
Paravilhana mauarouba, Tamanaco amalivaca.
47. Etherical, § 169.
I. A principle of life, shadow : ilya, I K shadow : (t-)iaoua, G juya, Taino spirit of
the living : goeiz ;
II. spectre, demon : Yuk hiya. Bare iyehe, Tar iyei, Si ieyeimi, Kat iyemi, Mand
inaui'inaui; nature-spirits : Kat piori. Si biuli;
IV. god : Moxo biiya.
48. Rainbow (comp. nos. 45—47 ; in South-America the rainbow is often considered
as a manifestation of nature-spirits).
I. A yawali, § 166 i) 2), I K f chegue-ti, G ka-sipo-rin, W kiweir ;
II. Ban biuali, Bare miali seuebini, Manao ghenaiy, Pa gheseu. Tar iyenunitc mauali,
Uai hechpy, Uar iuili, Gu yihabutanaua. Ad heuiya ;
III. Ipu kiesi, inkisi, Kampa aye, Kun kse, Kus kso, Piro kci;
IV. Me iyepe, Waura iyk'pe, Moxo oe.
Karib languages : Kalina palamu, I K alamoulou.
49. Medicine-man, § 74cf)8) malt, mart, knowledge?
I. W marinau, P yihamuli; yihamulu, medicine-woman ;
II. Kar, Mand, Tar malili, mariri, Ad, Kat. Si maliri, Maip marirri, Pia kamahken ;
III. Piro mueraya, divine, witchcraft ;
IV. Pare otahariti, tihanale.
THE HOUSEHOLD
House, see nos. 116, 117.

49 A. Plantation, field (§ 168 f); W pineah, newly made).
II. Maip meni-ti, Bare miyu-rc. Ban miu-li, Yuk mena, Gu menahi
III. Yam kamini, to plant.
Hammock, see n". 148.
50. Cassava grater, § 116 c) 2).
I. A samali, I K chimali, P timali, W tcimari ,-
II. Bare dayama;
IV. Pare timare. Me imia, Waura imya, Yaul inya.
Karib languages : Oyana, Trio simali, Makusi chimiari.
50 A. Cassava-baking pan, § 67 c).
I. A budali, I K boutalli, I K f bourrelet ,-
II. Bare bodari, Ad, Kat, Si, Tar poali, Gu betali, Mand /ia/r.
50 B. Mortar, § 128aA).
I. A hako, W afcu ;
III. Kun hiha, Piro igxa. Yam huo.
51. Rafter, § 104 g).
I. A yurada, I K ioulla ;
II. Si yura, yurama ; a long bench, Gu kalata;
IV. Me yulakakati, Waura yulakakate, Yaul. yula, yola.
52. Boat, § 76 6).
I. A mihu, ship, I K meoulou, pumice-stone, P omuhu, boat ;
III. Kampa aho, ship.
53. Paddle (comp. nos. 25, 26).

I. A nalihe. Par ane~ti, I K (ne-)nene, Taino nae;
II. Ban neyupa, Bare neheu, Cau denare, Maip nau, Mand, Uai dena, Pia tena,
Yav nehu, Gu meha; to paddle : Pia tena, Ad dena-ka, Mand ciena ;
III. to paddle : Piro aniexare, Kus nikate;
IV. Moxo naurope; nu-nau-co, I paddle.
54. Bow, §§ 116 c), 76 d), 109.
I. A simar-abo, I K f chimala, W sumaca-u, sumara ;
II. Gu tshimari, Pia lema-po, dema-pu.
Club, see n°. 141.
55. Axe (comp. n°. 134 B).
I. A, W baru, G pore ;
II. Yuk peril, Pia tzipali ;
III. Yam 6ari, pan.
56. Fish-hook, § 67 a).
I. A bodi, I K f boute, Arua pucare, P ipunti;
II. Ban bodesi, putersi, Pia puifi, Yav kotezi, Maip icuria, Gu mbati.
57. Hat, § 120 e) 5).
I. A kwa(w)ma, G huomo, W kwomai, couame;
II. Gu koamihi, Mand kauarihire.
58. Comb, § 175 d).
I. A fcaMida, I K f feou/era ;
II. Bare, Kar, Kat mauida, Si mauide, Gu maueda, Mand mauirita ;
III. Yam masera, Kun mosiri, Piro rriciri, Kus mosiri;
IV. Ku, Me, Waura, Yaul palata. Pare halata.
59. Panpipe.
I. A Aeru, P e/e/u, I K touromba, trope de bouche, W (Roth) tilele ;
II. Kat petuma. Si peluma, Mand abedaru •,
IV. Pare dero.
NATURE
60. Heaven, high §§ 166c), 83a), 71 6) 6).

I. A aiomun, I K inou, P ena ;
II. Ban, Bare, Kar, Maip eno. Ad, Kat, Mand, Si, Uar, Yav enu, Gu uenu, Cau
yunuyhary. Tar enukoa ;
III. Kau, Kus, Piro feral, Pak tenuca, Ipu itanotisi, itanushiti, Kampa geno, Pau nama;
IV. B ani, Gua panote, Ku enutaku, Moxo anumo. Pare enukua, Waura enunako,
Yaul onyunako.
60 A. Day.
I. I K oubecou, sky, heaven [also Kalina (Pelleprat) les nuees, foecou] ;
II. Maip pecumi, Ad, Kar, Kat, Si hekoapi, Tar koapi.
61. Sun, § 134f).
I. (A kalime, light, glory, to be bright, to shine), At, P kamoi, Map kamu, W gamu;
II. Ban amosi, Bare gamu, gamoho, Car ghamuy. Gu gamuhu. Ad. Kar, Gat, Manao,
Pia, Mar, Si gamui, Mand, Uar kamoi, Uai gamuhi, Uir camoe, Yav kamozi, Yuk kamu.
Maip camo-ti, Year ;
III. Ar ghuma, M kumetu, Yam ma/ii ;
IV. Ku kami, Me, Waura kamc. Pare kamai. Sar kahame.
62. a ) M o o n , fc) Sun, § 134 f ) .
I. a) A kaa, I K f cafi, At kaishe, G kashi. Par keitschare, Map kirsu, P Arairi,
W gaere, kaere ;
b) I K f cachi, G fcai. Par kei-kei;
II. a) Car ghaizy, Cau ghezy, Maip chejapi. Pa ghischy, Am kede. Bare ki, Manao
ghairy. Mar gheery. Ad, Pia, Tar, Si, Liar, Yav, Yuk, Kar, Kat, Kau. Mand kcri. Uai
gahri, Uar querli, Ad, Yav queri, Pareni keri, Gu keuali;
b) Tar fceri, Pia, Kau eri, Maip c/iie. Am keybin ;
III. a) Ipu kasiri, Piro kacivi, kus, kseto, Kampa caghiri, Ar kairy, In kaire, Kun Arsoro;
fc) In tukuati, Pak xukati, Piro Aasi, Kan ghasiry, Kus tokati, Kampa quienti:
IV. a) Gua koyeee, Moxo co/ie, Pare kayo, Sar fcace, Ku, Waura A:er/, Meh kerzi,
Pai kejere ;
b) Gua katse.
63. a) Star, 6) Pleiades, § 125 d).
I. a) A ifiwa, (Sm.) wijua, Map wishi, W u>ir ;
fe) A (Sm.) wijua, W winau, G igua;
II. a) Am u»ine, Ban hiwiri uiminali. Bare uinati, Ad, Kar hiwiri, Kat, Si hiuisi,
Gu yuwinti, Mand euine. Tar uisune, Uar luiri, Yav uine, Yuk hiuiri, Mar ipitze,
Cau pirita, Uai ibihitschi, Si upitsi (part of Orion) ;
fc) Car eounaua, Manao ynau, Uar iuine, Uai hypitsche, Gu yewente;
III. a) Pau fcuiri, Piro pin ;
6) Ipu uminaua, Kan putachy ;
IV. a) Yau uitsitsi;
b) Gua opa.
64. a) Star, fc) Pleiades.
I. a) G siliguala, siruara, shuru. At ivatsieirhe, W aikacr :
b) P kusupui;
II. a) Maip urrupu, Kau uiruyo, Pia duruputa, nuluputa ;
b) Kar oaripeti, Kat oaliperu. Si oatipcri. Tar oalipcda. Pa pulay ;
III. a) Ar ymitu, Ipu yuyryky, Kampa impuquiro. Kan tschy, Piro sin' ;
£>) K a n nuchiry, selc :
IV. a) Gua si'pere, Moxo haraîriqui ;
b) Moxo chuzi.
64 A . Venus, morning-star, evening-star (oa-ri = great, § 121?).
I. A (Pen.) iarowia, I K ouainamala ;
II. Kar oariua, Si oaliua. Tar halianita. Ad ualiua. star.
65. Fire, § 112c).
I. A ifci/ii. At tcgherre, G sigui. Map tshikasi hikesia, P tikcti. Par guiei, W ikcice ;
II. Cau ickid, Gu fsc/ce, Ip fii/e, Ja ikaî. Kar, Kat, Si tidzc, Maip caffi, Pareni Arasi,
Mar ytschepa. Pa hcghiic, Pia kidzei. Tar fsiaua, Uar ixside, Uai itschipa, Uir /'IATC
Yuk (\sia. Ad ftdpe, dzidzc, Mand icicle ;
III. Ar yghe, Piro, Man oci, In, Kun, Kus fifi, Kampa chichi, yrisy ;
IV. B yafe, Gua iuA:u, Chane, Moxo yucu, Sar tikiahi, Pai chaki.
66 A. Ash, § 116 6) 1).
I. A fca/rsi, I K ballichi, G pan', W parife ;
II. Ban palitzi, Bare baritzi, Gu balidi, Kar pa/i, Kat, Pia fea/i, Kau pan', Mand /ia/i.
Si paliate. Tar paliaua, Gu mbalidi;
III. Piro cici-paxi ( = fire-dust).
67. Wind, § 121 c) 5).
I. A auaduti. At awarrc. G suguaru, W auale ;
II. Ad kaualere, Pia kauli, Uir maua, Gu hauidz'', Bare hauisi: storm: Kat kaualcrc.
Si kaualeri. Tar kaleru, Yuk karena :
III. Ipu kctaoliri, cataware. Kus hanate, kanipoari,
IV. Gua onauoti. Pare kahula, Sar kavihiena, Mucoxeone kavirian, Pai ori'ra.
Rain, see n°. 151.
Rainbow, see n°. 48.
68. Water, § 125 a).
I. A omi, tfum. At u'in. wuan, G piiin. Map u;in. wune, P une. urn, W uene. wuane;
II. Ban, Maip, Yav ueni, Bare, Gu, Kar, Mand, liar oni. Ad, Ip, Ja, Ca, Kat, Kau,
Pia, Si.Tar, Yuk urn, Manao unua, Ju uhu, uy. Pa oy, Cau auuwi, ouy, Uir uune, Uai
auny, oohni;
III. Ar, In uni, Kan weny, Kampa niya, Ipu wyny (river), Marauha any, Kun, Kus,
Piro une, Man huni, Pau waini (river) ;
IV. B me, Gua, Ku, Me, Pare one, Chane, Moxo, Sar, Waura une, Pai ina, Yaul u.
69. Lake, lagoon, § 1076) 3).
I. A kiraha ; kulisa ; pool, W kerice ;
II. Bare kariahabuku. Ban cauiya. Car ghabitscha, Ju carica, Kat galidza, Maip
cauia, Manao ghaliau, Mand /ca/i'sa, Pia caritsa, Pa ghaiya, Ad fca/ifa. Si pa/ifa, Tar
kalitsanei, Uar cauiya, Yav cabiya, Yuk karisa, Gu kaliha;
III. Kampa ingasane;
IV. B chaki, Moxo caqm'ure.
70. Sea, § 107 6) 6).
I. A fcara, G, Par para, P palawa, W paranabauk, I K balanna. Taino bagua ;
II. Maip pacana; parrava, Orinoco, Pia barawa, Orinoco.
71. Island, § 100.
I. A feairi, I K f acaera, Pal kaiwuripra ;
II. Kat, Tar, Kar keueri. Si keueresi:
IV. Pare kahihuruhe.
72. a) Haven, § 128c), fc) Island.
I. a) A akodona-li;
II. 6) Ban, Mand kadonori, Ad kadonuli. Bare kadonoli, Uar katonoli, Yav catonori.
73. Earth (comp. n°. 75).
II. Cau oipo, Maip pent Mar i/pai, Uai ypay, Ad hipey ;
III. Ipu kybachi, Kus kaspa ;
IV. B pay, Moxo payre.
74. Mountain (comp. n°. 75).
I. G uvapa ;
II. Ban yapa. Bare siaba, Kar hidzapa. Ad, Kat, Si hidzapa, Mand idaha, Pia ifea,
Maip japa, Tar ixiapa, Yav auabo, Guipunave dapa, Cavere sciapa, Gu tsapa.
75. Rock, stone, § 116 a) 3).
I. A sifca, G ipa, P fipa, W keba, kuib, Taino rifca ;
II. Ban, Kar, Yuk hipa, ipa. Bare di'&a, tiba, Car ghiipai, Gu zifoa, Cau pahla. Ad
hipada, Kat hipade, Ja ifca, Ju zepa, Maip chipa, Manao ghiia, Pia Wfca, Mand sifea. Si,
Tar hipata, Uar /pa, Uir cuiba, Yav sifea, Mand i/ia ,-
III. Ipu A:a<, M ghoeba;
IV. Gua macihipa. Me Waura fepa, Yaul feta, (Moxo mari), Sar ehexa.
76. Forest, § 127 e).
I. A kunnuku, W kanoku ;
II. Pa uakaluga;
IV. Pare /co/u/iu.
76 A. Road, (comp. n°. 5).
I. A abonaha, P aheni, W dinap [A inabo (to follow) behind] ;
II. Bare dinabu, Ban tanepo, Yav daneho, Uar anipu, Kar enipu, Kat, Si, Tar inipu,
Yuk hiiepu, Mand enuhu, Maip anepu. Ad anipo, Gu tenabo, Pia ayapu ;
III. Kun hatono;
IV. Moxo achene.
ANIMALS
76 B. Animal, § 129 6) 2).

I. A /cuta;
II. Maip queti.
77. Howling monkey, § 124 6).
I. A ittuli;
II. Gu dzeleue ;
III. M ytury ;
IV. B ii/ore, Gua toy oco, Ku, Me Waura, Yaul kapulu, Moxo iyo, mono pardo.
78. Monkey (one or more species).
I. A 1°. fudi, 2°. kaboasi, Arua puat;
II. Ban poatsi, Cau pauay, Ad, Kar, Si, Tar pue, Kat bue. Mar puzeto, Pa poe/ie,
Pia pouoi, Uar poe, Yav juatzi, ptiache ;
III. M poete, Kus poseri.
79. Bat.
I. A buhiri, I K bouliri, G posichi;
II. Ad, Kar, Si pifiri, Kat pitseri. Tar, Uar pitsiri, Mand /ii'iiri, Yuk pisin,
Gu mbesaue ;
III. Kampa pigiri, Ip siepiri, siu ;
IV. B huitere, Gua viteete, Moxo foire.
Karib languages *rere.
80. Jaguar, § 183.
I. A kabadaro, G kanapur;
II. Kat kadanane, Uar kabanaro.
81. Dog, savanah-dog, fox.
I. A ualiro, I K an//, G er, guariz, Par /en, At c//n, Taino aon. At walir, W amr ,
II. Ach, Maip auri, Kau sani. Mar ynavy, Pia aouri. Ban, Bare, Si, Tar fs/no.
Kar dzino. Ad, Kat tsinu, Mand tzinu, Uar tsinu, Gu yiinali, Ach isarito :
III. M mra.
82. Otter ( = water-fruit ? nos. 68, 118).
II. Ban, Bare ineui, Uar, Yav neiui, Kat, Si, Tar hieui, Yuk hi(n)ycui. Maip nein
Mand neibi, ineui, Pia i/eu'i ;
III. Ipu ene ;
IV. Me iweze. Pare inaue, Gua ererefse.
83. Rat, mouse, § 129 c) 3).
I. A kuli, I K couli, W Arori.frari.-
II. Gu kusitiu ;
III. Piro WrZ;
IV. B cajachi. mouse, Chane cot>o, Moxo coza. Mucoxeone kosio, Pai fcusa.
Paunaka koso.
84. Agouti, Dasyprocta, § 129c) 3).
I. A pukuleru, I K picouli, Map tukula, P bukutru ;
II. Ban uayuru, picouroua. Bare guayurii Cau giahoui, Pia piii. Ad pidzi, Mand
/nil, Ju puiitschi, Pa poiitzy, Uai pihtzi, Jav guaioto, Gu uayulumidz
III. Kun pehiyori, Kus pcs/ri1, Piro pehiri, pexiri,
IV. Me pekirzi. pekozo, Waura pefcoorri, Yaul pikiri, B pir(.
Karib languages *akuri.
Tupi languages 'akuti.
85. Paca, Coelogenis Paca, § 69 6).
I. A /aba, G paiiia. Map cafca ;
II. Ban Ziapa, Bare i/afca, Ad, Kar, Pia dapa, Kat, Si, Tar (n)dapa, Uar fcapa
Uai fa/ipa, Pa /apa, Yav lafa, Mand dafta.
Tupi languages *paka.
86. Capybara, Hydrochoerus capybara.
I. A kibiole. kibiwa,'a. G shikuire ;
II. Bare kxihuici. siwiri. Pia dziwiri, Cau ge/ia, Ju c/a/io. Ad, Kar ketu. Kat kefsu
Mand, Uar kesu, Yuk k(i)esu, Manao fciu. Uai gesso, Gu Areyu ,
III. Piro ipeti. Kan hypetu, Kampa ifccro ;
IV. Gua evakatsu. Me, Waura ipiehti, Moxo uchu. Pare oli, Sar huhuri, Yaul iruti.
Tupi languages *kapiwara.
87. Armadillo.
I. A yesi, Arua yudu ;
II. Ach che. Ban uetsi, Ju yetu, Kar f^se, Maip see. Mar tschee, Pa yeru, Pia tse.
Tar ij/e, Yav tzeh, secc, Yuk i/ee ,-
III. M yeschy, Ipu isiuati, Kun, Kus kkwana.
Karib languages *kapasi.
88. Tapir, § 134 f) 3).
I. A kama, G, Par ama, horse ;
II. Ach emayenesi, Ban, Kau, Mand, Pia, Uar, etna. Ad, Kar, Kat, Si, Tar, Yuk
kema. Bare tema, Ju, Gu, Mar zcma. Pa sehma, Uai aehma, Uir cama, Yav tema ;
III. In xama, Ipu kiama, Kampa quimalo, Kun hyema. Kus hyema, sema, Man cema,
M gama, Pak sama, Pau dama, Piro xiema, siema ;
IV. Gua mayane-kamo, Ku, Me, Waura tame, Yaul tsama.
Karib languages *masipuri.
Tapir, see N°. 142.
89. Bush hog, peccary, Taitetu, Dicotyles torquatus.
I. A matula, Arua urumaru;
II. Ach chamu, Ban tsoara, soara, Bare Mand, arua, Gu inarra (D. lab.), Ca samouci
(D. lab.), Kar samoliti, soara. Ad dzamulitu, Kat tsamulitu, Pia dzamu. Tar yamulitu.
Si samoliti;
III. In, Piro merici, Ipu, Kus meriti, Kan merity, Kun moriti, M arua (D. lap.),
Pau myrycy ;
IV. Moxo simovu, Sar imiaxare, B simori.
90. Bush hog, taiasu, Dicotyles labiatus, § 65 6).
I. A abtiya ;
II. Bare, Uar abida, Maip, Tar apia, Kar apitsa, Cau putzya, Ju apuya, Mar apytza
(Die. torq.), Pa abaeghua, Ad, Mand apija, ahida, Uai hapychtsche, Uir abiaxe. Ad, Pia
apidza. Si apitsa, Yav ahiya;
III. Marauha afcia (D. torq.), In irari, Kun iyaro, Piro xihari, ilavi, Kus i'a/6, Ipu trari.
Karib languages *puinike.
91. Bird, § 129a) 2).
I. A kodibiyu, I K f oulibignon, oulibignum, G uc/ii, P kuhipta ;
II. Ban udsipie, Pia madzibe, couipira, Ad tepira, kepiren, Yav kotsiheasi, Cau
uipiza-hinabe, feather (bird-arm), Gu kuripiu;
III. Marauha ghimpu, Piro kusici, kusi\?i, Kus kusici, kusiti, little birds :
IV. Gua soopeno, dyaopeno.
Karib languages 'tukuzi, humming-bird, colibri.
Bird's nest, see n°. 111c.
92. Humming-bird, colibri, § 58d)2).
I. A bimiti, G chumuchau, W pimud ;
II. Ad, Kat, Si, Tar pimi, Gu humidi, Mand bumidi, Pia n'pi1.
93. Pigeon, § 125 e).
I. A u'iru, P wirusi ;
III. Kampa c/iiro ;
IV. Moxo si'riu.
94. Powis, curassow bird, Crax a) not specified, fe) C. globulosa, c) C. tuberosa,
rf) C. Urumutum.
I. a) A /ii'ci, G a's/iu ,•
II. a) Kar koitsi, Kat kuit(s)i, Manao iiio, Pia Auiri, Ad kuidzi, Mand fcui'zi, St
Tar kuitsi, Uar kuisi, Uir r'fire, Yuk &usi, Yav zoita, itici;
b) Cau ghozy, Ju koezy. Mar ghuitzc, Pa ghotsue, Uai ghuikzy :
c) Cau pinozy, Ju poyory. Mar pytyaka. Pa puyuvy, Uai pytschaga ;
d) Cau nazyry, Kat itseri, Mar auziry. Pa agho, Si itsiri. Tar yat'siri. Uai uzyry ;
III. a) M piury. Pan piyung, Piro fciu/i, kiunti;
c) Kan piury, Ipu payuci, Kus kiuro ;
IV. a) Sar uruxu.
Karib languages a) 'pahuici.
95. Duck, § 6%).
I. A ipa, ifa. W fcai ;
III. In xupai, Ipu opai', Kun upsi, Piro upci, Kus opsi ;
IV. B ipahi, Gua pazi, pohahi, Moxo upohi, Yaul upuelyu, Waura upi, Sar oxacu
Karib languages "rapono.
96. Tortoise (one or more species), § 129 c) 2)
I. A hikuli;
II. Ju ;y/co, Kat, Pia, Si, Tar ikuli, Kar icurli, Maip curita, Uar exkuli, Uir ocolle.
Yav curia, Gu kulimalu, Mand kulimaru ;
III. M ykury, Piro Ariia ;
IV. Pare ikore, Sar kore-zahuaku, Gua yukeelu.
Karib languages *kuriza.
97. Tortoise (one or more species).
II. Ban puri. Bare tibuli, Yav sifori ;
III. Ipu sempiri. In piri, Piro sipree, Kus seporo ;
IV. Me, Waura ipm, Gua oôe.
98. Alligator, § 134/i).
I. A kaikuci, G kaiushi, Par keibih, Taino caiman ,
II. Kat gatsiri, Mar ghatschury, Pia katsuiri, Ad, Si katsiri, Mand kadiri, Tar katsici,
Uai gatschacry, Uar katuili, Yav katsohiti, Gu kaimana ;
III. Ipu, cayukyry, Kan, Kun siusery, Pau kasci, Piro coyuseri, cioxe, Kus /:. iuyoro ;
IV. B cahirc. Moxo cahiure. Ku, Me, Waura, Yaul yaka. Pare iuwakare.
Tupi languages *jakare.
Karib languages 'aribc.
99. Lizard (one or more species).
I. A /ofcu;
II. Kar dopu, Kat (n)do(u)pu, Mand doojo, Tar (n)dupu, Uar fcopo, Yuk /upu,
Ad (ioAru ;
IV. Pare do/ii, ro/ii, Sar rooxo.
100. Toad (sound-imitation ?).
I. A siberu. P tipuru, G ipcri'ire ;
II. Bare tibau, Kar, Si, Tar hiparu, Pia baruta, Gu i/fcau :
IV. B sipori, Moxo peru.
101. Toad (sound-imitation).
II. Ban, Uar. Yav tororo. Mand fora, Gu tukuro : frog ;
III. Kun, Kus turuyori. Piro toloxiri;
IV. Sar katororc, Gua turumo.
Karib languages *poreru.
Tupi languages *kururu.
102. Fish, § 76 6).
I. A /ii'mi. himc, G j/me. jima, P ima .•
II. Ban simche, Maip timachi, Yav simasi, jimaa ;
III. Kampa ghima, gima, Kan schima, M eme, Piro cima, Ipu shimaki, Kus jima ;
IV. B, Moxo himo.
103. Fish. § 69 6).
I. W Aropai ;
II. Bare kobati. Kar, Uar pope, Kat pupe. Pa kouhoby, Pia kubai, Si fcupe. Tar fcope,
Gu kad'zcpc :
IV. Me kupa. Pare kohasa. Sar ioA:a/ie, Yaul kubati.
B15*
104. Perai, piranha, Serrasalmo (comp. n°. 102).

I. A (h)uma, P umayane;
II. Ban paruma, Bare baumehe, Cau pohma, Jum oma, Kar omai, Ad, Kat, Mand,
Pia, Si umai. Mar ypuma, Pa auma. Tar ume, Uai ygpuma, Uar omc, Yuk mai, Gu umahe;
III. Kan humah, Kun uma, huma, M sebieama, Kus, Yam urns.
Karib languages *poune.
105. Honey, § 134 d) 2).
I. A maba, I K mamba, G mapa, W mala, bee ;
II. Ach, Ban, Bare, Gu, Kar, maba, Ad, Kat, Maip, Si, Tar mapa, Uar maba, bee,
Yuk mapa, bee, Mand, Yav maha;
III. Ipu mapa, bee ;
IV. Gua, Yaul mapa, bee, Moxo mopo, bee, Para maha, Sar maxa-hine.
106. Big ant, Cryptocerus atratus.
I. A muniru ;
II. Kat, Si, Tar, Uar, Yuk mane;
III. Kun, Kus manahi, Piro manaxi, Yam yumu, Pau manei.
10?. Umbrella ant, Atta cephalotes (perhaps also other species).
I. A kasisi, kase, P kasisi, W kacur;
II. Ban catsitsi, Bare kasisi, Uar kazizi, Gu Aruse, Maip cuchi, Mand cajita-cacero,
Pia /cue, Yav cauijitzo ;
III. Ipu katsepokere, Kun katiti, Piro t'stftj, Kampa catitori, Kus kacici ;
IV. Moxo cahisi, Sar atihis.
107 A. Wasp, § 124 b).
I. (A hanuba, a small fly that stings, /iayu, ant that bites painfully) ;
II. Bare /iani. Ban, Uar ani, Kar, Kat, Si, Tar aim', Yuk hai, Pia aim ;
III. Ipu sane, Kampa sani;
IV. Moxo hane, Pare ani, Sar anina, B ane, Mucoxeone dane.
Karib languages honey, bee *huane.
107 B. Gnat, mosquito (one or more species), § 124 b).
I. A haniju, I K aetera, G mein, P aniyu, W demese, mistu ;
II. Cau nhitscho, Ban aneio, Pia anatsa, anoteho, Maip, Yuk anin, Mand, Uar anidu.
Ad ainidzu, Kar, Si ainitsu, Uai hanitschu, Jum ayu. Pa alikyu, Kat siniru, Tar ainiu,
Mand annido, Yav aniio, Gu haniyu ;
III. M, Ipu aniu, Piro a*m, Kun a/ii'u, Kus am, Pau pytha-q :
IV. Moxo aniu, Gua niu, Pare anioto, Me, Waura eyu, Sar ahazu, Mucoxeone anihure,
B mi, huajai.
108. White ant, termite, § 129 f).
I. A kumuciri; white ant-hill, I K commotiri (A maba o-komodi, honeycomb; in
some Karib languages in Guyana *okomo, wasp) ;
II. Ban amava, Gu kamada, Kar gamare, Kat, Si gamara, Ad, Pia, Tar kamava
Uar camara, Yav camata, Yuk kamarala, Mand kana, Si gamamota. white ant-hill :
III. Ipu kamara, Pau dyumah, Piro kamala ;
IV. Pare munuli.
Worm, grub, see n". 4.
PLANTS
109. Tree, § 89.

I. A (h)ada, P aha, W ataman, wood ;
II. Ban atabi, Bare, Mand, Uir ada. Car atamina, Gu damuna, Manao, Yav afa,
Maip aa, Mand innana, Kau a/ja. Uai abana, Ju auana ;
III. Ar a-ata, aava, Pau aua, Piro axamuena, Kun amuena, Kus aomdna ;
IV. Ku, Me, Pare, Sar, Waura, Yaul afa, B ala-se, fruit.
110. Tree.
I. W luakare, firewood, (A egura, root, §§ 124 a) 3 ) , 107 6) 5) ):
II. Ad, Kar, Kat, Si, T a r haiku, Mand ahico, Pia ahicu, Cau aghozo. gazo, Pia ahicu,
111. (Ipu ecu, akotsa, root, icaty, branch, Piro itski, root), Kampa mchato, enchoto,
M uguaschukuna ;
IV. Moxo yucuqui, Gua tikoti, B yokise firewood.
110 A. Root, §89.
I. A dull W ulud, I K f r o / e ;
II. Bare iduli, Manao atauety. Ad eliri;
III. Ar azaly.
111. a) Branch, b) Bush, c) Bird's nest, § 90 f) 4) (comp. nos. 11. 12).
I. b) A tibo-kili (I K itibou ouattou, fire-brand, itibouri, hair) ;
c) A itiboko, I K itibouca ;
II. a) T a r rapu, riverbranch ;
fc) Ban tauape Uar auakapi Kar tsakape ;
c) Si lie([)-erupuku ;
111. a) M batibecu ;
b) Ipu ifopa ;
IV. a) Moxo fa6o, branch (of a tree, a river, a path).
Branch, see n". 26.
Bark, see n°. 7.
112. Leaf, (tree-)leaf, § 6 4 a ) 4 ) .
I. A banna, I K (arou-banna, G pana, P (ru-)pana ;
II. Cau (a-)banna, Kat, Si, T a r panape, Manao (ata-)ana, Mand (a-)nape,
(aha-)nahe. M a r (aa-)pana, Pa (a-)panama, Pia (a-)bana, Uai (apana-)pahna. Ad, Uar
(a-)panape, Yuk (hauana-)pana, Gu (da-)bana :
III. Ar (atu-)puena, Kampa (chi-)pana, Kan (sa-)pahna. Pau (aua-)ipani. Yam
fa-J p am ;
IV. B epone, Ku, Me, W a u r a , Yaul pana, Sar (ata-)xana.
113. Liver, § 64 a) 4 ) .
I. A, I K bana, G pana, W k-uba ;
II. Ban pane, Bare kabale, Kat zupana, T a r inape. Uar toapaini, Gu yewana :
III. Kun upana, Piro xupuna ;
IV. B perana, eperrena, Gua apakana, Moxo (ta)upono.
114. Nail, § 64 a) 4 ) .
I. A bada, I K fcara. At p a n , G patau, W fcare, P kinwirara, kipurara ;
II. Bare efca. apa, Uir bi-bata, Car para, Ju pa, Yuk fino. Pa sopah, Cau paha.
Gu abauidya, Pia fca, Mand fta ;
III. M para,, Ar (ni-)kpia, Kan seoata, Piro sabata, seuata, Ip cau'afa, Kus scu'afa ,•
IV. Moxo hipono, Ku patata, Me hupatata, W a u r a hupatata. Yaul batata, Gua dsibo
Sar .vauri, B ftpo.
115. Hair, § 64 a) 4 ) .
I. A 6ara, I K f iti-bouri. head-hair, G, Par u>a//a ;
II. Ban dzi-banna, head-hair, Ip (niu-)detsi-pa, do., Kar (no-)sito-pc, do.
116. House, § 130 e) (comp. n°. 112).
I. A bawhu, G pia, Taino bohio, boi. boa ;
II. Ju fca/iii ;
III. Yam t/ofca ; 6aia. village ;
IV. Me, Ku, Pare pat, Sar a/ii, Paunaka ovia.
117. House (comp. n". 112).
I. I K banna, bonoco. G pinchc, P pinhu, pina ,
II. Ban panisi. Bare pam, Cau bagno. painyoe. Gu fcani, Ju, Uai pana, Kau pancti.
Ad, Kar. Kat, Si panti, Maip paniti. Mar panizy. Pa pahna. T a r panisi. Liar paniri1.
Yav hanizi, Mand hanizi, Yuk pasi :
III. Kampa pango-chi, bango, Kan panitschy, Kun, Kus panti, Piro panci;
IV. Gua peti, Moxo peti, peno, Waura pune.
118. a) Flower; b) Fruit, (tree-) fruit, § 125c) 1).
I. b) A iwi, I K (huehue)im, P (ra~)riwi;
II. a) Kar, Kat, Mand, Tar, Yuk mi, Maip ioi. Si mi, r/ifi, Manao ifcy, Bare niu>i.
Gu hibiukuZi, Pia iwina. Ad e/iui ;
III. a) Kus ('aifo, Piro ka~xuere, Kun ka-huwiri;
b) Piro exi-n-exi, Kus cowayi.
119. Seed, § 116b) 1).
I. A /s«, G so ;
II. Kar, Si isi;
III. maize : In is, Kan schi-schy, Kun ci/ii, Piro sm ;
IV. B se, ese-ki, Sar e/ie. Pare esd.
Juice, see n°. 2.
119 A. Bignonia chica, red paint, § 135 d) 1) VII).
I. A karraiiru ;
II. Bare kiaui, Kat karauitu. Tar keraweyu, Liar kilauiru, Maip chircaviri, Gu kayali.
120. Cassava (§ 170c) ).
I. A AraWi; kanneki-ddi, Cassabistocke, § 83 a), I K f canhim, Map Ara.se, P kineri.
W kanir, kanen, Arua kait, G aiA:, aii ;
II. Ach quenirro, sweet cassava, Ban asihi. Bare kaniti, Gu A:ani, Ju p/iet/, Ad, Kar,
Kat, Si, Tar kaini, Kau kanyi, sweet cassava, Maip cattichi, Mand cajinaji, chachi,
Manao ghanury, Pa ghanya, Pia kaini, caina, Uai ghany, liar Aiafj^lni, Uir calli, Yav
cafesi, Yuk gahiru ;
III. Ipu komiri, kumiirii, Kampa caniri, cahari, Kan ghanury, ghanury, Piro ximeka.
In kemeka, Kun kande. Kus kando, komiri;
IV. B cajapa. Me, Waura mukura. Pare ketoso, Sar ketehe.
Karib languages *kisere.
121. Cotton, § 121 c) 10).
I. A i/aAu ;
II. Ban ahuali, Bare huakaoari, Ca saouari, Kar kauarie. Ad, Kat tauali, Mand
cauarli, Pia [awali, saouari. Tar tsauali, Gu kanalidzi;
III. Kun wapdho, Pak apau, Piro goxapuxe, Kus icopo, wapeh ;
IV. B cajahuare, cohobore, Moxo cohore, Pare, Sar konohe, Ku, Me, Waura ayupe,
Yaul aliupo, ayupo.
Karib languages *atakuare.
Tupi languages *amandyu-b.
121 A. Genipa americana, black paint.
I. A /ana, I K f chaoua ;
II. Si tena;
III. Yam ora, Kampa ana ;
IV. Pare cfana.
122. Maize, § 116 6) 1).
I. A matisi, I K f marichi, G, Map maviki, P mahiki. Par mai. W marique, Taino
mahiz, may si;
II. Bare mai, makanasi, Ban makanatsi. Mand makanazi, Kar makanadii, liar
makanasi, Maip jomuchi, Ad, Tar, Ach, Yav fcana, Yuk Arane, Kat gama. Si bma,
Pia Aranai ;
III. Ipu kiema, kimy, Yam A:emr ,•
IV. Ku, Me, Waura, Yaul marfc.
Karib languages *asina i.
Tupi languages *abati.
123. Ite (muriti) palm, Mauritia flexuosa (comp. § 90 f) ).
I. A itte, P isawi, W duer, i/ure,
II. Ban teui, Bare izehui, Kar iteuina, Kat, Pia ideui. Ad, Mand, Si, Uar iteui. Tar
teuira, teuida, Yav tehui, tegui. Yuk hiteui;
III. Kun yende, Kus hyinde ;
IV. Pare isoe.
Tupi miriti.
124. Manicole (assai) palm, Euterpe oleracea, § 74 e) 2).
I. A manaka;
II. Ban manaha. Bare, Gu, Kar, Mand, Tar, Uar manaka. Ad, Kat, Si manake. Pia
manakei, Yuk manakala ;
III. Kus yu"sikol(r)6.
124 A. Papaya, Carica Papaya, § 69 fc).
I. A papaya, I K ababai, G papaya, P papayu, W mapaye ;
II. Gu, Mand, Maip, Pia mapaya. Ad mabaya ;
III. Kun kapayu, Piro kapayo ;
IV. Gua tsapaiu, Moxo opopohi.
125. Paxiuba palm, Iriartea exorrhiza.
I. A 6ufca ,•
II. Tar pupa. Ad, Pia pufoa, Mand A:o/ia.
Tupi paxiuba.
126. Cayenne pepper, Capsicum (comp. to sneeze: Arawak a-tte-di-, Kechua achhi).
I. A haci, I K f ati, Arua at, G jashi, P afifi. Taino a.vi .-
II. Ban tsitsi. Bare /iad;, Mand hati. Ad, Kar, Si afi, Kat at(s)i, Maip ai, Pia aasi,
Tar afsi, Uar asf, Yav atsitsi, Yuk haasi, Gu ac?ri Pia a~r ;
III. Pau kasi, Piro fasso ;
IV. B iyeti, Gua fafi. Ku, Me, Waura, Yaul ai, Moxo acheti. Sar otzotzo.
Kechua uchu, achi.
127. Reed, § 112a).
I. A hihi, I K hipe, arrow, A hiwa, bamboo ;
II. Bare ixi, ihi. Tar iua, bamboo ;
IV. Pare tiua. B euise, bamboo.
128. Sweet potatoe, Ipomoea Batatas, § 126 a).
I. A halitsi, G jaishi, Map A:asai 'i, P kairi, W kari, Taino hage ;
II. Bare gahau, Gu kauo. Mand kahau, Kar, Uar karici, Kat galiri. Ad kaliri, Maip
chei, Pia kalidi, carirri. Tar kalidic, Yav kaliti, Yuk koayu :
III. Ipu kepare, Kun yipati, Kampa catzati, curiti, Piro xipali, Kus hipale, sipale ;
IV. Gua fcoe, Moxo coerepa, coere. Pare Araye, Sar Arace.
129. Tobacco, § 124 a).
I. A i/u/i, I K f tou/i, G yu/Zi, j/uri, P airi ;
II. Ban eli, Bare a/i, Gu i/i ;
III. Ipu awiti. In airipi, Kampa frcri, Kun /liri, Pau hadyiri, Piro in ,•
IV. Gua tchahi, Moxo sabaca, Pare azieho, Sar ace, Yaul airi.
130. Tobacco.
I. At schuma, W suma ,
II. Ban djeema. Ca scma. Kar ndzema, Ad, Kat dzema. Maip jema, Mand dzema.
Pia tsema. Si (n)dzema, Tar, Avane yema, Uar dema, Yav shema, dyema, Guipunave
dema, Cavere scema, Gu nyama : cigar.
Karib languages *tamu.
Tupi languages *pety-m-a.
NUMERALS, INTERJECTIONS, WORDS DENOTING PLACE, ETC.

131. One, § 152.
I. A afca. I K afean. Map apaura, W baulau. another :
II. Ach abai, Ad apckutza. Ban peyaro. Ju aphiilla, Kar aapetsa, Kat apadatsa.
Manao ababy, another, Pia abed. Pa apeala. Si apaita. Tar paita, liar apabasa.
Gu abaamedza;
III. Kampa aparo;
IV. Ku, Waura, Yaul paua, Me pauitza, Moxo opo, another.
132. a) Two, 6) Half, § 153.
I. a) A, I K biama, G biama, piama, P pitana. Par piam:
b) I K tibin ;
II. a) Ju biagma, Yuk Mama, Gu abiamaka. Tar hiamepa. Si dzamapa. Ad dzamana,
Kat (n)dzamata, Kar ndza(x)me, Pia putsaipa ;
b) Bare ifaa, Kat bamutsoa. Tar pamuyoa, Yuk pei/o ;
III. a) Ar puyabana. Ipu ipi, Kampa apite, Kus hepi;
IV. a) Ku, Me, Waura mepiaua, Moxo api. Pare hinama.
132 A. Yes, § 109.
I. A afte, e/ie, I K hanhan, G aa, P ye, i/ie, W u/i, euheu, anhan;
II. Pia a/iae, haa. Bare, Ban e/ie, fte/ie, Kar e/ie, Ad ohu. Kat uftu. Si oho, Yuk Ae,
Tar haha-ye, Mand, Yav eje, Ju aeac, Gu hai ;
III. Ip ei, Kampa (women) he;
IV. Moxo ee, Gua e, ee.
132 B. a) Verb or interjection expressing pain or sorrow, b) Pain, §§ 136 e) 5), 134 a).
I. a) A aka, I K cayeu ;
b) A kati, I K f can, G ais, W kario, kalini;
II. a) Kar caica, Maip cavi ;
b) Uar &eu«, Yav cauiji, Ban cauina, Mand cauivi, Liar ueuiqueui, Pia
caoure, sick ;
III. a) Kampa accaia;
b) Piro kacindi, Ipu caffui, Kampa caciba, a cudgel ;
IV. a) B acai, Moxo aco ;
fc) Moxo cati, Gua karinai-ti, sick.
132 C. Here, § 45 6).
I. A yaha, G ya</a ;
II. Si ayaha. Ad, Kat aya. Tar a/ie, Gu auhu, Pia tsahei ;
III. Ipu iwai, Kus em:.
132 D. Yonder, § 45 6).
I. A fafia : far, G sasa ;
II. Ban uitaha. Ad ayata, Kat, Si ataha, Mand eteha, Uar akada, atida, Yav re ie .-
far, Gu dzuahe ;
III. Piro feA:/ca, Kus toka.
COLOURS
132 E. a) White, § 126 a), 6) Light, day, § 161a).

I. a) A (h)alira, I K f alou-ti, G kasutai, P seine ;
b) A alaiti, a light, aranaha-i, harunaha, the dayspring ;
II. a) A haledali. Bare balini, Ban a/in, Kat haalide, Si halaite. Tar ahalite, Uai
ann, Uar afe/i, Yav ga-halimi, Yuk hareni. Manao palyhaty. Pa sareu, Cau jathiri,
Pia kabaleri;
III. a) Kus krataro, Ar ghalikate, Kampa quitamaro-ti;
b) Marauha ari/;
IV. a) Moxo Ziapu ;
6) Moxo /iara.
133. Black, § 135 6, c).
I. A karime, uelihi, I K ouli-ti, G guitsc, blue, W fcu/i, blue ;
II. Bare kuli'ni, blue, Ca kouride, Maip curi-chini, black, blue (mari-chini, white)
Pia cutiti, Yav koyoni-mi, blue ;
III. Ar ghuli, kuryhy, Piro saxici, Kus ksayiro.

134. Yellow.
I. A hae-hae. P ayeweye, I K houherc-ti;
II. Ban t-cua-li. Ad euadali, Kat eua-cie, Maip eva-chini, Pia eperi. Si eua-da-li.
Tar eua, Yav t-eua-mi, Yuk heua-ni, Manao t-aua-ty.
III. M uauy, white.
VERBS
134 A. To be afflicted, § 29 e).

I. A amunaiga, I K f imonheme ;
II. Mand uremi-cashi, Yav /aâ iomijina, Kar saum-queita ;
III. Piro amuneuata, Ipu amiyanata, to be sick ;
IV. Moxo miypone-re-reico, to cause affliction.
134 B. a) To beat, 6) To kill, § 69 e).
I. a) A a-boragi-, I K f apata, W bairi;
b) A a-forri-, I K f apara, aparo ;
II. a) Pia ibalaka ;
III. a) Kampa patza ;
b) Piro haxali, cudgel ;
IV. a) B i-buicho, Moxo epucheico ;
b) B iporocho, Moxo co-paraico, Chane parapiti, the river of killing.
134 C . T o give birth to a child, § 124 b ) .
I. A himeu, I K f emeigno ;
II. Bare meno ;
III. Ipu emeakore ;
IV. Moxo imino-co. Sar imiae-tsani, male child.
135. To bury, § 134 c).
I. A akarata ;
III. Ipu nekatapiri :
IV. B, Moxo ecoro.
136. To carry, § 79 c) 3).
I. A aniki-, I K annegui:
II. Pia enu-li. Ad anu-zi. Mand anu-lu ;
III. In, Piro anika. Ipu anica. Kampa anaque, anaje.
137. a) To cure, b) Remedy, charm, § 58 d) 2) VI).
I. a) A ibihidi* :
b) A Una;
II. a) Bare binada :
b) Ban pinasi. Bare binihi, abinadani, Kar tape, Kat uetapc, Maip epenati. Si
dape, Tar l-itape, Yav epinatzi:
IV. a) Moxo ca-ipu.
138 To die, § 122 e) 1).
I. A a-(h)o~do-. I K ahoucc. G a-utu-. Par a-otida, to slay ;
II. Yav uauioa, uiyua, Bare adaulkana. Ban uyoamiha.
139. To do, to put, § 78 e) 3).
I. A an/. I K ani-ra, G ainy, to make ;
II. Pia ami, to give, Uar aim', do., Kat ani, do.. Maip nua.
To drink, see n°. 3.
HO. Dream, § 174 c).
I. A toboni, I K f toboiii, G rapo ;
II. Ban tabonihi. Bare sabonini, Kar tapuinke. Kat taponika. Si hitapune. Tar tapuli ;
III. Ipu pi-tapunawa-tapinaiva. you dreamt :
IV. Moxo echopu.
HO A. To eat, § 171a).
I. A eke, I K aica, G eka. Par aghi, W nik;
II. Bare nika, Pia yaca ;
III. Ipu nica, Kun nekane, Piro m&e ;
IV. B, Moxo nico, Sar inihica, Mucoxeone mTca. Gua niige.
HOB. To be halt, lame, § 129c) 1).
I. A ikori, I K icon, W tukurai;
II. Bare aculrunani;
III. Piro hecuri ;
IV. Moxo capuri.
H I . T o be heavy, § 129 e).
I. A kadi, kudu, I K keurre ;
II. liar tokoli. Bare dokuni.
142. Tapir (comp. nu. H I ) .
I. Map, W kudui ;
IV. Pare kote, koite, Sar frufi.
143. Club (comp. n°. H I ) .
I. W couidarou ;
II. Ad kudaru, Mand kuidaru, Yuk kutiua ;
III. Piro kakonda.
143 A. To know, § 133 a).
I. A aid-, aditti-, G atoj, W aitapan ;
II. Ban (no-)tze, Pia ieouari, Maip t>ia ;
III. Kampa mfe, m ;
IV. Moxo ifu, B ite-ri.
144. To leave, § 58 c) 2).
I. A a-ii£>i- ;
IV. B ifcio, Moxo beo.
144 A. To make, to create, § 74 d) 5).
I. A a-maliti-;
II. Maip uma, Uar (b-)uma-ni, Bare (bi-)modasa, Pia man/ (?) ;
III. Ipu cama, Piro kamerete, Kun kamha.
145. To plant, § 91.
I. A abone-, I K abona, G apunaja, to sow, W pauna ;
IV. B ipono, Moxo fco-co, to sow.
146. a) To be sharp (a knife), £>) To sharpen, § 74 e).
I. a) A ka~mana, W dimin (blunt mameu) ;
b) A a~manti" ;
II. b) Ban n-amenota, Kat ke~mina~kane, Uar pi-meleta-ni, Si kc-manati. Tar
pi-maneta, Bare ki-manada, Maip manu-ci, a Armfe ;
III. a) Ipu ca-nwana ;
b) Piro pu-xe-nana-teri.
147. To sleep, § 174 a ) .
I. A adunku-, adunuki-, I K aronca, Arua domakalc, G a-tunku, P himaka, himeka,
W dau;
II. Am nu'imaca, Ban tsima, Bare domakari, Cau w-cmakya. Gu demakaini, Ju
uymaka, Kar Pia, Si imaka, Kat imakaua, Mar magha. Manao uatiimaka, Pa n-imata,
Si imaka. Tar iemaka, Uar imama, Yav ua-tsima uera. Yuk pi-kiemato. Ad manimaka.
Mand imake ;
III. Ar timka, Ipu imaca, Kan macho-atschy, Kampa amajc, magaye, Kus re-moka,
M temeka, Piro mA:a, Yam amo-nini;
IV. B, Moxo imo-co, Gua hime-ka, Sar i-tiemeka.
,148. Hammock, (comp. n°. 147).
I. A hamaka, G jamataure. Par hamach, W ramac, Taino amaca;
II. Kau maka, Maip amaca, Pla hamaca, amaka. Tar, Uai, Yuk hamaka, Mand
amakatza, Uir amma, Yav amaiha ;
IV. Ku, Me, Waura, Yaul amaka, Pare maka.
(It does not seem at all impossible, that the first European who saw an Indian hammock
and asked the name for it, got the answer "to sleep", A. M. * imaka, and that the word
hamaka, which is met in a few vocabularies of A. M. languages, is really the Creole
word. The Arawaks, though they know the word hamaka, have also a word of their
own for a hammock, § 129 d) 2).)
148 A. To be sound, good, § 114 a).
I. A (i)sa;
II. Maip so-ni-rri (maAswini, bad), Yav yo-nihihi.
149. (To steal). Thief, § 118a) 1).
I. A ka-ciki-be-ci;
III. Piro ka-cunxe~ri.
149 A. To stink, § 115.
I. A (h)isi, I K f inchi, G ke-jushi, W depus;
II. Maip isi(-che) ;
III. Piro puse, Kampa echte;
IV. Moxo heche.
149 B. a) To be true, b) To be good, § 48 1).
I. a) A kidua ;
II. b) Bare doali, Ban anedoaha ;
149 C. To urinate.
I. A a-dahaka, I K f arago, W tatakan ;
II. Ad dakaka, Gu dzzakaini, Pia ataiteka, Mand adake : penis ;
III. Ipu tcinaca :
IV. B itapa.
150. To weep, § 91.
I. A a-ii-, a-iya, I K f aya, G ayara, cica ;
II. Ban yaya-ha. Bare ihiya*ni, Ad id:a-ka. Kar itsa-ka, Pia itse-ka, Kat, Si itsa-ka,
Tar iiha-kanuka, Mand ida-ke. Liar ida-ka, Yav haya, Yuk iya, Gu aia ;
III. Kampa irha, iraa, Ipu chiinta, Yam ahini, wimmern, Kus ciaata ;
IV. B iya, iyo, Moxo iiyo, Gua jaho-ti.
151. Rain (comp. nos 150, 2, 1).
I. I K f oya ;
II. Bare, Gu hiya, Kar irsa, Kat ida. Ad, Si icfra. Tar iya. Uar ida, Yav ziya.
CHAPTER XX
ORIGINS OF THE ARAWAK LANGUAGE
§ 183. A few words which are in use in most A. M. languages, are not
found in Arawak. These are : I, me, A. M. *n(u)-, Arawak d(a)- ; man,
A. M. *e(s)ina-ri, A. loko (human), wadili (male) ; sun, A. M. *kamu,
A. (h)adaili; mountain, A. M. *yapa, earth, A. M. *ipai, A. (h)ororo ;
mouth, A. M. *numa, A. areroko ; hair, A. M. *(b)itiu, A. o-barra.
The language of the Lesser Antilles, which was closely related to Arawak,
and of which important remains have been preserved in Island-Karib, has
not undergone these changes. Goajiro and Parauhano have the pronominal
prefix t(a)- for the first person singular, which evidently is the same as
Arawak d(a)-.
We surmise that Arawak, which is a very living language, has discarded
the old words, because their inner meaning was no longer felt. The
economical use of pronouns (§§ 16°), 19) may also be an Arawak
innovation.
In a few cases in which an Arawak word may be readily explained from
the general principles of the language, the same explanation is not applicable
to the corresponding A. M. word. Most often, however, the explanation of
the Arawak word also holds good for the A. M. word, and this, with what
has been mentioned in § 181, makes it very probable, that in primitive
Arawak-Maipure, the vowels and consonants were used with a similar
meaning to that which they still have in Arawak.
In their vocabularies the A. M. languages show a wide difference, when
compared with each other.
Now, an Arawak word is a description of a few salient features of the
thing, and the same thing can also be described by mentioning other
features belonging to it. And in this way synonymes may come into use,
without there being any deviation from the principles of the language.
In other cases the feeling for the inner value of the parts of a word may
have been weakened, and as a consequence decaying influences got a
chance to creep in. This has perhaps taken place to a considerable extent
in Goajiro and Parauhano, and in Wapisiana.
The language of the Lesser Antilles has assimilated great quantities of
foreign (Ka'ifia, Karib) words, and it is possible that a few more originally
A. M. languages have undergone a similar fate. However, the opinion of
Max Schmidt (56b, 105) "Ebenso erklart sich die Verschiedenheit der
§ 184 ORIGIN OF THE ARAWAK SOUNDS 237
Aruak-Dialekte aus einer Verbindung der Aruak-Sprache mit jeweilig

verschiedenen anderen Sprachen", goes perhaps a little too far.
Many new words may have come into use, when existing words became
tabooed. Concerning the Arawaks, R. (19a Sect. 194, 19b Sect. 881)
mentions the following :
"in case of certain animals the Arawak use different names according as
they speak of them by day or by night. Thus, during the working hours
a jaguar is arda, but when darkness sets in it is kabadaro (claws). Similarly,
kamudu, a boa constrictor, becomes akkara (a coil) ; yeshi, an armadillo.
is paraphrased into andajika (anda, close, tejika, ear, i.e., ears close
together), and so on." And :
"The surest way of offending the W a t e r Spirits, however, and thereby
getting caught in a storm, and being capsized, wrecked or drowned by way
of punishment, is to utter certain words strictly forbidden under the
circumstances. Thus, among the Arawaks of the Pomeroon and Moruca
Rivers, there are certain terms which must never be employed when on a
boat : they have to be paraphrased. The majority of these tabooed words
are evidently of foreign (mostly Spanish) origin : a few are certainly
indigenous. Thus, the occupants of a corial will never be heard to use the
term arcabuza (gun), but they will speak of a gun as kataroro (foot,
referring to the stock) ; they talk of kariro (the one with the teeth) instead
of perro (Span., dog) ; of kanakara-shiro (load on the head, the cock's
comb) instead of gai-ina (Span., gallina. fowl) ; of akwadoa-kotiro (round
foot) instead of kawai-yo (Span., caballo, horse) ; of kakwato (horn)
instead of bakka (Span., vaca. cow) : of tataro (something hard) instead
of sereri (grindstone, or saw, probably from Span, sierra) : of majeriki
(the untrimmed one, referring to the hair) instead of ho-a (monkey) ; of
ehedoa (frothing, brimming over, in reference to its snarling or growling)
instead of aroa (tiger) ; of katau-chi (the one with wisdom) instead of
semi-chichi (medicine-man) etc.".
Pen. (17a, I, 45) mentions crab, tortoise, bird, arrow, as forbidden words
when one is at sea.
G. An Arawak who is on the tracks of a tapir, calls this animal kulihi
= rat or mouse ; he is convinced that, if he were to pronounce the real
name of the tapir, it would then run away.
§ 184. Numerous Arawak words are comparisons and descriptions,
several of which may have come into use as paraphrases (§ 183) or nick-
names. Examples : G. silotogo wayurY, a padlock, lit. lock (creole word)
[resembling a] tick, R. baiyari-shiri, a certain fan-design, lit. sawfish-snout.
G. unabuse, a certain blindworm, lit. ground-worm, R. (§183) k-ari-ro.
dog, lit. with-tooth-one, ma-jeriki, monkey, lit. un-trimmed.
All these expressions contain a root which is a word in itself.
(H)ala, an Indian seat or bench, also designates a characteristic qualitv
of the thing, viz. "movable", but in order to express this quality the Arawak
238 ORIGIN OF THE ARAWAK SOUNDS § 184
resorts to making an imitative gesture with the organs of speech. The loose
or free movement of the tongue (the loose or free part of the organs of
speech) which causes the / sound to be produced, is consistently used to
indicate the principle : willing (and able) to move, loose.
In this case there is a direct correspondence between (1°. the thing),
2°. the mental (emotional) image, 3°. the "gesture" of the organs of speech,
(4°. the sound).
A still more intimate connection may perhaps be seen in the root le,
talking, occurring in the words Sm. a-leledii-, durch einander plaudern, G.
lolo-ka adia-hu, he contradicts, S. a-llepeikattoa, Sm. aAllepekattoa,
angeben, verklagen, verklatschen, in gutem und bosem Sinne, es sei wahr
oder falsch, S. ue-llerukku, B. areroko, ireroko, mouth (roko, fixed place),
a rather new word, § 183 ! B. Hhi k-areroko-ci, this babbler, G. tata
lo-leroko, he is impertinent.
In a similar way the act itself is imitated in the roots of the words G.
da-thiinda, I cough. da~cida, I sneeze da-eeradoa-ka, I yawn, da-raraida, I
belch, d-iwiwida-ka da~leroko abu, I whistle (with my mouth), a-thethedi'n,
to whisper, to whisper in the ear (a-tekeda, to advise) ,hatata-rj, to stammer
(comp. also § 109, hata, to stick fast), hokokiili-sia de, I hiccup {hadiilikuli-
sia de, I have an eructation), Sm. a-hiikudu-n, to clear one's throat.
Sometimes it seems as if the sound results from pointing out the
representative part of the organs of speech ; this may be the case in A. M.
*enene, tongue, and in ana (~ka, -ku), the midst.
Further we have a strong suspicion, that the Arawak in saying bu, thou,
ebebe, older brother, etc. (Vocative), aba, other, one, a, etc., indicates the
person by sending a mild explosion in his direction. The f or p in S. pahia,
Sm. pot, interjection of astonishment, and in sipe, bitter (seme, sweet),
G. fi(h, a thing no longer fit for use, might be the blowing away of the
undesired thing. The m in Sm. erne, interjection of astonishment, and
generally the m indicating hesitancy, might be the act of secluding oneself
from the unknown or dangerous. The movement of the lips in producing the
oa sound, by which the principle "self" is expressed, reminds one of an
instinctive withdrawal ("in itself"), and bears a slight resemblance to an
animal showing its teeth.
In a similar way the h is used to indicate "breathing out" (ahakobu, to
breathe), and as a gentle affirmation (ahe, yes) or deictic movement
(n-aha, these, hu, ye), and sometimes these functions merge into each other
(ahaka, to tell, to command, -hu forms abstracts, etc., a(h)a-li-kibi, joy).
Often the h only serves to put a slight emphasis on an initial vowel, and is
written in one vocabulary and omitted in the other (examples in § 111).
The feeling "uneasy, unquiet" is expressed by onno, hunna (§ 127, comp.
also Island Karib : he murmurs, horn horn tiem l-aria-ngle, lit. horn horn
it-does he-speaks). The feeling "inner peace" is expressed by ansi (§ 8 0 b ) ) .
Light is expressed by a-li, dark is expressed by o-ri (§ 126). Though each
§ 185 CORRELATION BETWEEN THE DIFFERENT SOUNDS 239
of the component parts of these roots may be accounted for, they are also
as a whole rather suggestive.
The use of the d to express a shock, appears to be almost a direct
imitation. Examples : G. do(ido(i ka i, he is limping, hogooo ddrdrosi-(ri.
B. adedisaro, earthquake, B. a-dehada, to be leaping, adaridi, to run, Sm.
dubuli, sting-ray, issimuddu, electric eel, W y a t t eduolah. a knife (Dudley
yeddola, Sm. jadolle, Sagot iadoala, G. yadoala ; oala, a shiver, § 1 20 c ' ) •
Closely related to this is the use of d in words like G. miyu 6-dili, a ship's
anchor, and furthermore the Arawak d, expressing : will-power manifesting
itself by remaining firmly established, standing, stiff ; " I " ; emphasis.
In Arawak the r is used to express : motion being impeded. R = I -\- d.
and on account of this relationship, we can understand that often Arawak
d — • Island Karib r.
§ 185. See now the following synopsis of Arawak sounds :
i expresses (§§-2, 190) 1°. high tension, time is contracted, 2". the
pointlike aspect or central point ; when pronouncing (', 1". the muscles of
the tongue are tightened, 2°. the resonance chamber imitates a point in the
centre ;
o or u expresses 1°. low, or negative tension, time is expanded, 2°. the
periphery-aspect; when pronouncing o or u, 1°. the tongue withdraws to
the lowest position, 2(). the resonance-chamber imitates a hollow sphere ;
a expresses 1". the regular flow of time, 2". the world in its common,
everyday aspect ; when pronouncing a, 1". the muscles of the tongue relax,
2°. the cavity of the mouth takes on its natural form ; according to Steiner
(71 a, b, c) the a is the natural means for expressing astonishment, "Ver-
wunderung an der Sache " ; the Arawak a, indicating "the world in its
aspect of continual change" agrees very well with this ; comp. also § 13
and the interrogative words, ama. alika. alo. § 139.
The e, which indicates something like : sickly, delicate, tender, lingering,
quality, may really be felt as an a lacking health, or an i lacking energy.
The following consonants illustrate by degrees the contrast which we
found to exist between the k principle and the b principle, and which we
expressed by way of comparison by saying : "the k reminds one of
'creation at work', 'the idea or principle that becomes phenomenon', the b
of 'the manner in which that which has been created manifests itself, 'the
appearance' ".
H, k, passionless force :
h, gentle affirmation or emphasis ;
k, a strong force, making its appearance in a positive manner.
N, I, r, personality begins to appear, with a mild, innocent character :
metamorphosed vowel -\- -n, the vague, an ending ;
n-, the neutral, a beginning, a continuation :
/, willing (and able) to move, loose ;
r, willing, but not able, to move, motion being impeded.
240 ORIGIN AR. WORDS. CONNEXION IDEA/WORD § 186
D, t, s, the personal will-power which already interfered in the r,

appears, acts, and is checked, cumulates :
d, firmly established, standing, stiff ; forms causatives ;
t, motion directed towards an object, limited motion (with a touch of
force) ; forms causatives ;
s, form, surface, shale or cuticle.
M, b, f, gentle feelings : timorous — placid — aspiring :
m, not daring, hesitancy, new, mild ;
b, a separate appearance, quiet, passionless ;
f, striving, aspiring, airily, lightly.
Furthermore the character of "pointing out" may be seen in : s, the
scale or surface formed by the teeth ; perhaps the m in Sm. ue~imihi-ruku,
the corners of the mouth, and A. M. *numa, mouth ; also in b, the outer
surface.
The character of imitating may be seen in : f or p, the pointed form of
the protruding lips ; d, the tongue imitates or produces the vertical, the
standing ; t, the tongue imitates or produces the horizontal, the moving.
N, I, rand h, see § 184.
Concerning the place where the sounds are formed, and tension and
relaxation of the muscles of the tongue, there is also a relationship between
the d, y- and i and between the b, w- and u, having its parallel in
relationship in meaning.
§ 186. Words like R. baiyari-shiri, a certain fan-design, G. unabu-sz,
blindworm ( § 184), are of course deliberately invented compounds. But it
seems scarcely possible that (h)ala, Indian seat or bench, has been quite
consciously constructed from a, time-reality and I, loose, movable. The
selecting of the "gestures" of the organs of speech in order to express
different feelings and wishes, and the compounding of them into words,
must be an intuitional, instinctive action.
The resemblance between Arawak and primitive Arawak-Maipure tends
to the conclusion that these instincts are very persistent, and must be
inherent in the nature of the people. They might be related to the instinctive,
automatic imitating, which may be observed with young children, with
monkeys, and with natives of Java suffering from the neurosis called "lata".
In a wider sense it might be connected with the imitative tendency which
we see in nature.
Now it is interesting, that a sound-symbolism in which the sounds
represent something very similar to their meaning in Arawak, seems to be
present not only in the Karib languages, but also to a certain extent in
Dutch, French, etc. 1 ) ; sometimes we even find the same sequence of
') And in African languages, see D. Westermann, Laut, Ton und Sinn in West-
afrikanischen Sudansprachen, E. M. v. Hornbostel, Laut und Sinn, both in Festschrift
Meinhof. Hamburg, 1927. (Professor Uhlenbeck was kind enough to draw the author's
attention to these articles.)
§ 186 ORIGIN AR. WORDS. CONNEXION IDEA,WORD 241
sounds as in the Arawak word. Also the value of Arawak sounds cor-
responds more or less with the value of sounds as exposed by R. Steiner
(71a, b, c).
W e now begin to see, that there might be some reason for the special
importance which the Arawaks, and many other peoples, attach to names.
Be that as it may, the important fact remains, that i n A r a w a k w e
h a v e a w e l l - d e v e l o p e d l a n g u a g e , in w h i c h t h e r e is a n
inner and essential connexion between the idea
and the word2).
— In our discussion of Arawak speech, we have paid but scant attention
to the sounds which result from the "gestures" of the organs of speech.
But of course the auditive faculty plays an important part in the learning of
speech, in guiding pronunciation, and perhaps also as an inner function
which has something to do with the preparation of the word before it is
pronounced. In this connection we may mention the sound-imitative words,
of which Arawak possesses several, for instance wakokwa, a pigeon, yohau.
a gnat, Sm. hunnu-hiinnuAi, a bumble-bee (comp. Karib *were-were. a fly).
Some other words, which may express a sequence of elementary prin-
ciples, are so very suggestive, that they constitute as it were a link between
built-up words and direct imitations. Examples : Sm. a-ssiirdix-.
a-ssurrisurridii-, to spin, to whirl the spindle, B. a-sorofo-, to suck, akoraka-
li, thunder, a-[udi~, to blow, bili~bili-ro, the lightning (comp. Jespersen, 65a
Chapter XX Sound symbolism, "No wonder, then, that the Germans feel
their word for 'lightning', blitz, singularly appropriate to the effect of light
and to the shortness of duration"). See further the duratives, formed by
prolonging a sound (action-words, a group), and the reduplications (§ 93).
1
) In order that no misunderstanding may arise, the author wishes to state that he
did not seek for such a connexion.
The formation of the Karib verbs, suggested the idea, that in Arawak the a might
also be the verb, indicating "time" or "happenings". Then the thought occurred, that
the i and the o must have a different meaning from the a, and so on. Gradually it became
clear that in a great many forms, each vowel and each consonant represents a certain
principle, which is, roughly speaking, always the same. — The writings of H. Beckh
have been of some assistance in finding the value of Arawak s and n.
It was soon apparent, that affinity between sounds is accompanied by an affinity
between the value of those sounds, but only after reading L. Bloomfield s "An introduction
to the study of language" (New-York), did the author hit upon the idea, that the
Arawak in speaking, reproduces the thing or the event, by making a series of imitating
"gestures ' with his organs of speech.
This book was already in the press, when the writer for the first time read R. Steiner's
lecture held at Penmaenmawr, August 26th, 1923 (llVlfo, p. 33 ff.). and the articles of
D. Westermann and E. M. v. Hornbostel. mentioned in note 1). p. 240. It says much for the
fundamental soundness of the explanations, that several investigators, working on
different lines, come to similar (though not identical) opinions.
Of course we must not expect that the Arawak system of sound-symbolism represents
the very earliest form of speech ; moreover the author's description needs to be perfected.
242 THE SPIRITUAL ETC.; FREE-WILL; MENTALITY §§ 187—189
Also : k-okkituka-tu. a thistle, in contrast with maba, honey ; tata, hard,

in contrast with bele, soft, jelly-like, lame.
§ 187. Concerning the scale of consonants, we still venture the following
remarks, by way of hypothesis.
The Arawak calls the lung Sm. tutulla = the deep (§ 122 c)).
His gutturals h, (g), k have the value of the impersonal, of the spiritual,
of a creative force ; comp. ahaka, to tell, to command, oini ... iki, Moxo
tikui-bo, to rain.
The consonants n, I, r, d and t, which are formed by an action of the
tongue, are used to express will-power and related ideas :
n, end-point pronoun III f., "a thing", n(a)- pronominal prefix III pi.,
ie (from an ancient form *ine), end-point pronoun III p i , -no plural suffix
human class, A. M. *n(u), I, me ;
l(o)-, pronominal prefix III m., ZoA:o, man, ~li, -ru form substantives ;
d(a)-, pronominal prefix I, di, end-point pronoun I, adaia, to be a ruler,
ajia, S. adia, to speak (this might also point to the "gesture'-character of
speech, comp. adi, an appearance, § 173 a ), jia, S. dia, as, like, § 88 a >) ;
t(o)~, pronominal prefix III f., -ci, -tu, suffixes forming agent nouns, etc.,
tata, hard, tata ... o kona, strong, (hi)ti, to desire, etc..
The s expresses as it were the cumulation of the creative forces, or of the
will-power ; comp. -sia, the result of an action, etc., siba, rock, isiroko,
flesh, isibo, face, isi, seed, (i)sa, child, egg. The word (i)sa is also used
in order to indicate "sound", "good", ,,beautiful". It seems that the Arawak
considers creation as being good, or even holy (§ 114 a ) 4 ) ) .
In the series m, b, f we may feel the new life of the created, gradually
unfolding ; comp amaro, to be afraid, aburi, to be ashamed, ibara, to be
left, a-fitikidi-, to go forth, da fa, I will.
§ 188. It appears that the Arawak language discriminates between facts
which form part of the central government of the cosmos, and facts which
show independence or free-will ; the latter are distinguished by the particle
oa (ua or wa).
To this last category belong, amongst others : atenwa. the beginning,
onnawa, to choose, o-loa, heart, mind, kidua, truth, Sm. a-buledu-nn-ua, a
source, a well (a~buledi~, to throw away, to lose), and further the "middle
voice" of the Arawak verb. [May not this be also the origin of the middle
voice in other languages ?]
The Arawak expresses "evil" by wakaia, lit. wa. the separate, the free-
will, ka, strongly acts, ia. flowing out into time-reality ; the word might
then depict pride, non-cooperation with the central government of the cosmos.
§ 189. a) The use of the particle oa, shows that independence or free-
will is to the Arawak something worthy of special mention ; comp. also
b-oa, abnormal appearance (§ 120 d >).
Related to oa, the separate, is the word aba, which means : that which
has the aspect of the created, of a separate thing. The Arawak uses this
§ 189 MENTALITY AND MYSTIC CONVICTIONS 2*15
word (with suffixes) as the numeral 1. He gets at the conception of 2 by

dividing the one, of 4 by repeating the same process (§§ 152—155) ;
h
) The Arawak says : "they killed him" (na-forra goba i, lit. they-kill
past-occurred him), but "fear occurred them" (amaro goba yuho-li loko-no
o-bora ie, lit. fear past-occurred many men future-event them), and "you-
with me" (ho-ma di, lit. your-humble place me), corresponding to English
"they killed him", "they feared [the multitude]", "I am with you".
Evidently, the Arawak is not so strongly possessed by egocentric feeling,
as the European.
For the Arawak the "person" is very important : he mentions it in cases
where the European would deem this to be superfluous (§§ 10, 16 b ), 19),
and he has several kinds of pronouns (§§7, 44). But his pronouns, and
generally also the object-words, are not oa forms (however : o-koborokwa.
consciousness, § 120s) 7 >). Moreover, he depicts even the person par
excellence, the "I", by elementary principles (d-a, d-i), which also occur
with the same meaning in the names of all kinds of other objects, actions,
etc. It seems as if the consciousness of his own personality, his "I" feeling,
does not essentially differ from the feeling evoked by a sensual perception
or a remembrance.
In addition to this, we found that there are no sharp lines of demarcation
between object-words, quality-words and action-words, and it seems as if
in Arawak even object-words express qualities or describe events ;
c
) From a ) and b ) we might perhaps conclude that the Arawak feels the
cosmos, himself included, more or less as a whole ;
d
) One cannot imagine that words as, for instance ala, a bench, ororo,
earth, furi, a blade of grass, are the result of logic reasoning. Evidently the
Arawak felt the salient qualities of these objects, and when he wanted to
name them, his instincts or intuitions prompted him to put his organs of
speech into such successive positions as evoked similar feelings.
The old Arawaks — this has already been discussed in § 20 — probably
lived far more in the sphere of feeling and will-power than we do. To the
sensitive creature, the world is all life and activity, and this may account
for the fact that those same Arawaks whose language is so very systematic,
logical, sincere and philosophical, before they were christianized, described
the world in terms of gods, spirits, souls and magic forces.
Similar beliefs are found all over the world. It may be that they will
cease even to seem absurd, when we succeed in interpreting them in the
way they were originally meant. Comp. also the following extract from de
la Borde's description of the Island Karibs : "Us s'offencent quand on les
appelle Sauvages, & qu on leur dit qu'ils n'ont point d'esprit, & qu'ils vivent
en bestes : Us repondent que nous le sommes encore plus a leur egard.
parce que nous ne vivons pas a leur mode : qu'ils ont leur science, & nous
la nostre, comme si il y avoit deux facons de scavoir les choses dans la
verite.
B 16*
244 U, 0 FEMALE, I MALE ; THE SOUL §§ 190—191
§ 190. One of the most important elements of the Arawak language, the
discrimination between the i and the u principle, expresses the cosmic fact,
that energy (or whatever we should like to call it) manifests itself in two
forms : u or o, expanded, great, slow, inactive — i, contracted, small, quick,
energetic ; also : u o r o , fertile matter, the spirit in an enchanted form —
i, the free spirit.
This cosmic fact is described with great clearness in Chinese philosophy
(perhaps also in the Indian and in other philosophies).
In Arawak, we find :
great, space, the permanent, tiny, quick, instantaneous, free,

motionless, not changing (w vast, principle, idea, intensively, accentu-
far away) ated (y, here)
Icomp. (u) the slow current in places where the bed of a river is broad and
deep, (i) the rapids and falls in places where it is narrow and shallow,
(u, w) a curve or curved surface, the periphery, (i, y) the focus, the centre]
o-ri, dark a-li, light

nokonne, sad, merciful a(h)ali-kibi, joy
mule, to be drunk, muri, muli mali, man (-ko-ta), to be able, to
(-ka), to be false know
oie, lazy imi, willing
roko, female genital isin, male genital
o-iyu, mother ici, father
o-tu, daughter aiici, son
o, u, female class i, male class
o, u, nature class i, human class
O'iyu (u-i-u), mother iwi (i-w-i), fruit
iwi, fruit, o-tokoro, flower isi, seed
yu (generally u), moisture ikihi, fire
ororo, earth adaili, sun.
Something of a similar nature as the Arawak contrast between the i,

(the a,) and the u or o, might be presumed in that which Trombetti
(72, § 281 ff.) has described in his chapter II fenomeno della polarita 1 ).
Comp. also de Josselin de Jong (66, 213) : "In Indo-Germanic, the higher
class is grammatically characterised as active-transitive, the lower, on the
other hand, as passive-intransitive".
§ 191. The following coincidences may be quite accidental, but yet it
seems worth while to mention them :
a) Anguish, astonishment, they express by saying aboko-(n-wa) ... ia,
1
) And perhaps in the contrasts found by D. Westermann (op. cit. p. 328) in
West-African Sudan languages.
§ 191 THE SOUL, FEMALE, FLUID 245
the soul (or principle of life) boils ( § 169 a> - >). The soul is here considered
as having the nature of a fluid. (Comp. also § 80 b>, vexation, trouble,
haste, yula or yura ... ansi, presumably : the soul is stirred).
The word hiaro, woman, literally expresses : soul-female thing, or life-
female thing, and again in our enumeration in § 190, the female, nature and
moisture (fertility) appear in the same class.
T, which is used to indicate the female or nature-class, also describes
"flowing" (ite, blood, a-ti-, to drink, etc.), and the suffix -ra, used by
women (§ 179) also appears in connexion with fluids (§ 107). whereas
si, se, the suffix used by men, appears in words denoting matter, flesh
( § § H 6 , 115);
b
) The female (u) principle we find in Oriyu, the virgin-mother, aiomun.
heaven, o-yu, the animal-mother-spirits, in the water-female of the Taruma
legend (Farabee, 41, 143), who became the mother of the human race,
in the clan-system in which descent is traced through the mother, in the
woman who caused man to descend to the earth (§ 167 b >), and in the
woman whose inadvertency caused the big flood, and who became an
oriyu, a water-spirit (§ 216).
The male principle we find in Harliwanli, the saviour (sun-deity ?).
APPENDIX
Information collected in Surinam in 1907 and in 1928
§ 192. The author collected:

in 1907 vocabularies, communicated by an Arawak woman at Albina ;
in 1928 a few words and forms, communicated by an Arawak woman
at Zandery I ;
in 1928 a great many words, sentences, tales etc., communicated by the
Arawak Johannes Baptist, assisted by his cousin Alphoris, both from Mata.
The phonetic spelling, mentioned on p. 14 has been used, with the
exception of §§ 202, 204, 212, 216—222 and parts of §§ 203 and 214, which
have been written down by Baptist in the Dutch spelling ; in these the
author has inserted hyphens according to the system adopted in this work.
Short sentences from which nothing new can be learned, have not been
included in this work, and as a rule the Appendix does not contain such
words etc., as have already been mentioned elsewhere in this volume.
§ 193. A few words of Sm., S. or B. they did not understand, or called
them antiquated ; a few of the words collected on this occasion, do not
occur with the older writers. The pronunciation approaches very nearly
that of Sm.'s vocabulary (in which not all Arawak sounds can tell to full
advantage, because Sm. does not use any special phonetic signs ; also the
Moravians persistently write p, where nearly all other authors recorded [).
The following deviations from the language of the bible-texts have been
met with :
a) The words are often abbreviated, for instance to ~ B. toho. The
following is often heard :
-n ~ B. -mun, -nro "••* B. -muniro, -ron ^ B. -robuin ;
-m-bia, ~m-bena, -m-bo -— B. -n-bia, -n-bena, -n-bo ;
sa '-- B. -sia ;
-kona -—- B. -koana, -dona *~ B. donwa ;
-(n or -fiy ((means : indistinctly articulated) ~ B. -n ;
b
) ma-ci, ma-tho —- B. mi-ci. mu-tu ;
mihira - ~ B. mahera, Sm. meheren :
ka-yara and ka-raya ~ B. ka-raia ;
kapasa (sword) ~ B. kaspara :
c) In the stories bia ( § 3 9 ) and fa ( § 5 ) are often used where the
English does not use the future ; ya ~ B. ia is also very often used ;
§§ 194—195 ACCENT ; THE BODY 247
d
) Very often the suffix -da is used, probably for the sake of emphasis
(comp. § 47A). Also thada is often met with ; perhaps this expresses : th.
it, a, is, da, emphasis. The end-point pronoun, however, always comes at
the end of the sentence ;
e
) The word baikia which is frequently used, possibly means "there
happened", or "there was" ;
f
) As an end-point pronoun III f. no, as well as n or -q is used.
§ 194. As much as possible the accent has been marked and indicated
by '. Let us, however, not lose sight of the fact that the words, sentences
and texts have been pronounced under abnormal conditions, whereby the
accentuation may have been influenced. Probably this is the cause that in
words that have been separately given, the accent often falls on the first
syllable, even if this is a pronominal prefix (the same is the case in Sm.'s
vocabulary). Apparently the accent never falls on suffixes such as -ci. -tu-.
-li etc.
II. VOCABULARY, ETC.
In these lists of words, the following abbreviations and signs are used :
cr. Creole (Surinam "taki-taki" or "negro-English") ;
Sp. Spanish ;
r
) regional word ;
s
) sound-imitative word ;
u
) origin (etymology) uncertain.
§ 195. The body
blood (as a part of the body) ii-thena

(outside the body) ii-the, ue-ti
my heart beats da-loa doda
,, pulse d-akubo-q doda
vein ii-the bona (blood-path)
nerve da-iikiira (roots ?)
bone u-bona, da-buna
marrow da-bona-loko-do
joints d-andaka
skin da-da, bu-eda
nail (finger or toe) da-bada, da-bada
hair on the skin da-bara-kona
hair of the head da-bara, da-bala
crown of the hair da-bara si-keru
a man with curly hair kakalici
eyebrow da-kusa bona bara, u-kusi bala
eyelash d-akiti, d-ikiti
moustache da-tima
248 THE BODY §195
beard da-tala-tima
the hair under the armpit bara-dana-goko
the hair on the pubes da~yo go-roko
flesh (of a man, an animal, a siroko
fish)
fat d-ikihi
saliva (in the mouth) uraroni, da-uratun
spittle (outside the mouth) da-kui
to spit a-kuidi~(n
tear d-ikira
I perspire hadufuci ka de
urine ehe
I pass water da-daka ka, da-dahaka u ) , A. M. § 182,
149C)
I go to stool d-ikia ka
matter, puss t-oko
a wound that matters subuli
head da*si
forehead da'Siba-toko
brain da~si-toko
eye d~akusi
eye-ball d-akiisi kaleme (my-eye-shine)
ear (the lobe) d-adike, d~adiki
earlap d-adiki yodo-n (my-ear hanging)
ear (organ of hearing) da~kuyuko
ear-hole da-kuyuko holai
nose da-siri
nose-hole da-siri hoolai
nose-interior da-siri-loko
cheek da-oala-si
upper lip da4eroko-u-da
lower ,, da-leroko-u-da unabo-maria
corners of the mouth d-imi-roko
upper jaw ayumu magia tala
lower „ da-tala-bona
chin da-tala-boloko
opening of the mouth da-le-roko
tooth d-ari, b(ii-ari
fronttooth d-ari-Sibo
backtooth d-ar-ina
tongue da-ye
uvula da-matabara u )
larynx da~yuli
throat by~yuti~roko
THE BODY I'vi
neck da-nolo
breast da-lua, da-lo-bana
rib d-aduva
pap (man or woman) dyo, da-dyo
belly d-adibeyu
back d-abo
lower back da-iri
backbone d-ado-buna
collar-bone da-re-sa\i
hip da-taba
buttock ina-sa
anus d-ena-ko-leroko (my-behind-mouth)
lunge da-thula
breath d-akubo-r]
heart da-wasina
stomac da-ti-firo
ii-te-hii
liver da-bana
milt da-daba(rj
bile da-kulira
bowel ix-te-ibera, da-te ibira
kidneys da-buXiu u )
bladder d-ekt
penis d-iwisi
testicle b-iwisi loko-do
sperm da-kxe
pudenda da-roko
womb da-sa-ki
embryo da-te-loko-koan-Si
amniotic fluid le-nale u )
amnion l-eke
placenta 16-ba u )
navelstring, navel koyo
to cohabitate nanika (they do ?)
she menstruates kaci-nanika\n 1)
to cikoa-ka to hiaro (at the house is that
woman)
he keeps the couvade 2 ) lo-mayaudo (he keeps quiet)
shoulder d-adona-ina, d-aden-ena
arm d-adona
biceps da-kuliyi
1
) According to the ancient Arawak belief, the moon is cohabitating with the woman ;
see also § 134f) 1), and R. 19a, Sect. 198.
2
) If a man did break the couvade, the child would be ill.
250 THE BODY § 195
arm-pit d~addna~loko
elbow d-adona sale
cavity under the elbow d-adona-kuyule-roko
wrist, lower arm d-a%abo-koto
palm of the hand d-akhabo-roko
I have a wound in the palm of
my hand d-akhab-roko kakoloko-ka
I make a hollow of my hand d-akhabo o-lokotoa
the lines of the hand d-akhabo-roko th-iiyada-r]
back of the hand d-a%abo-dyako
finger(s) d-akabo-ibira
I thumb da-kona (my instrument ?)
II index da-koloka-kona, da-kiXika-koana (my-
stretch-f orth-instrument)
III anakabo-koro d-akabo ibira (middle my-
finger)
IV da-khole denan-koro (my little finger
arm-thing)
V da-khole, da-kitle (my weak)
thigh da-buko
knee da-koto
hollow of the knee d-adana-kuydle-roko
lower leg with foot u-turu
lower leg d-adane. d-adana
shin-bone d-adan-siri
calf of the leg d-ibito-n-a u )
ankle da-sale
heel da-iana
foot da-kuci
sole of the foot da-kuti-roko
upper part of the foot da-kuti-aboroko
toe(s) da-kuti ibira
I—V same names as the fingers
mouth of a horse-fly tu-leroko
a bird's bill kudibyi isiri
fish-bone hime buna
skin of an insect th-eke
horn 6-koa, to-koa
comb of a cock kalina sepere u )
crest on a bird's head tu-kulise, kalina kulisi
tail (of a monkey, a bird, a fish) ihi
wings of a fly tu-dena
legs tu-kuti
fin hime u-wadawada
pincer of a crab to-kona, kua-kona (its-instrument?)
§§ 196—197 MAN; THE HOUSEHOLD 251
egg of a butterfly kambana-uesa

white ant-hill kumuciri
the white ant-hill emits foam kumu&ri kuta, ka-kuta-ci-ma-ru avara
cow-milk baka udyiire, baka udyo ura
honey maba
wax makorio tika (bee excrement), fintyika
(airily excrement), maba [e (honey
rubbish)
bird's nest kudibiyu tiboko
daylitter of a stag kuyala bitola, ts-ibittila u )
§ 196. Man
Some names of Arawak families :
UraSi )
Urasi ydbuta-na \ ( b d o n g t o a g r o u p ° f 7 f a m i l i e s )
Kaluafu i
Kabubu-na (belong to a group of 8 families)
Uralike-na
Sitvana-no (form a group)
Atyukana-no
Aramukiiito
Besoi (§224)
Hayawafo
Maratakayu
Nikeriyu
Kabolefu or Kabolena
Sabayu ; these people are said to be descendants of a group of Indians
who are neither Arawaks nor Karibs, who in the disturbed times when
these tribes were continually at war. have left their abode at Saba, and
mixed with the Arawaks. Saba is said to be "an island in Central America "
(the Dutch island Saba ?).
§ 197. The household

village asikwa-ho
(my) house da-sikwa
house bahii( 6
house of the medicine-man tokai [Brett bo-tokaini, thy closet, lo-
tokaini, the (his) secret chambers (Mt.
VI. 6, XXIV. 26; r)? Kalina tokai.
Tupi tokaya, a hiding-place where one
lies in wait when shooting game, a
poultry-house.]
ka-takara t-a bahii ( § 104 e )
Ibl THE HOUSEHOLD $ IV
temporary shelter bana-bo

deserted village baho odiki (house-trace)
thatch th-ada (§ 109 Sm. adu, parasol)
Indian bench hala
(my) hammock da-kura, da-kula
canoe (coorial) kuliala
paddle nalihe, nale
steering-paddle bokodo-kona
a ship's rudder rriiyo bokodo~kona
(my) pole da-cirikidi'kuana
a ship's sail miyu wela-n, tho'tvila
anchor miyu 6-dilt
bow simarabo
arrow simala
,, with bamboo or iron
lanceolate head siparali
arrow with iron point wayakasi (§ 117b)?)
three prongs sarapa
wooden barbs sirita
,, loose iron point hotomo u )
,, ,, blunt head maroa
t-aboloko-do
the feathers of the arrow simal'O-koama (arrow-hat?)
poisoned arrow urali (§ 182, 2)
blowgun ; arrows for blowgun stidi
club must
broad wooden sword sapakana
European sword kapasa
cutlass kasipaga
u
old stone axe QOH )
axe baQO. balu
knife yadoala
gun arakabusa
gunpowder kulabaqa
cartridge arakabusa o-loko-do
I will charge the gun arakabusa da-lokoto fa
scissors ili'koana
razor dri-koana
nail patatali
needle akosa
bell kampana
watch kasakabo c-ikisi [day-time (signal)]
telephone faleto iidya-kona (stranger-speak-instru
ment)
§ 197 THE HOUSEHOLD 253
telephone kale-loko (-koto ?) th-iidya-kona {quick

its speak-instr.)
bycicle faleto to-kona-kona (stranger its-go-
instr.)
automobile kale-kogo f aleto akona-kona (quick
stranger go-instr.)
chain kagena
padlock silotOQo wayun [lock (resembling a)
tick]
lock, key silotOQo (cr., from Dutch slot, sleutel)
IF te-tatade-ka.no (its-securing-instr.)
pair of pincers arditikiti-kona (bite-cause-instr.)
airplane aiumun-di kona-koro [aleto kanan (high
go-thing stranger instr.?)
steamship ikl'bo kona-koro rriiyu (fire-with go-thing
ship)
man-of-war kaima-gin mm (wrath-stop ship?)
telescope adoko-kona (see-instrument)
fish-trap tambo (bowed, § 73b) <•»)?)
bait for a fish-hook bude mena
field kabiiya
my field da-kuba-q
cassava-bread kali
European bread brede (cr.)
[aleto khali (stranger cassava)
farina kuak '•)
starch hagu
tapana, fermented drink kasiri
strong paiwaru kari-tu u-ta-hu (painful beverage)
,. tata-tu ,, (strong
rum sopi (cr.)
strong rum kari-koro sopi (painful rum)
kassiripo, pepperpot keri
salt pamu r )
barbecue, rafter yugada
fan waliivali
earthen pot duado
big earthen pot kana (cr.)
earthen dish karubu
spatula, stirrer halalu
cassava grater samaki
squeezer yoro
,, sieve manali
mortar hako
Z5t NATURE § iy«
pestle hako-ere-ci (mortar-husband)

knapsack wayali
basket, trinket-box borodi, bolodi
cotton yaho, yahu
cotton-spindle kirodoli
silk-grass okoli, ookili
a ball of cotton thread kunulima r )
tobacco yuli
a cigar that is ready for use yuli siribida-sa
covering of a cigar, made from
the leaf of the manicole palm wuina
cigar used by the medicine-man sTribi
European cigar yUXi a-magita-sa
comb balida, balida
mirror diki-kuana, adeko-kona (see-instrument)
crab-oil kalaba-kihi (crab-tree fat)
painting of the face umbali u )
down for adorning the hair molise r )
feather headdress katusa
hat kuama, kwa(uma
nose-feather na-Siri-loko'do
garter of the Kalinas to-kolo-loko-do
woman's apron kiweyu
clothing bokoloko (cr. or Dutch "broek", trou-
sers? )
shoe sapatu
bamboo flute beyuka u )
,, baladakor u )
(small) tililis)!
,, , a kind of sliding- sknde. u )
trumpet
panpipe Xeru s)l
s
tortoise-shell, musical instrument heruheru )l
rattle of the medicine-man markka
church-organ faleto beyuka (stranger flute)
aikita-kona (str. music-make-in-
strument)
map of a country hololo iiiya (earth-picture)
§ 198. Nature
sky, heaven hayumu
cloud uraro, ulala
haze ulalo-tikidi-q (cloud falling)
fog uraro-u-kili (§ 130 a))
§ 198 NATURE 255
rainbow yauale, yawali

oni simalabo (rainbow)
rain uni
it rains hard uni kya Tnascnq
drizzle uni uribita (rain dirt ?)
thunder kulakani s)?
lightning belebeliru
sun hadali, hadali
eclipse of the sun hadali odo-n (sun dies 1))
the sunlight hadali kondo-n
hadali kumolokoto-n
the sun shines te-konda-ti hadaki
the sun shines in the house hadali kuinda-te bahii o-loko-nro
moon kaci
eclipse of the moon kaci odo-n (moon dies 1))
full moon kaci koroboda
waning moon, dark moon kaci ulikada-ka (moon darks)
new moon kaci ka-iara (moon appears)
star wTua
Milky W a y waya-naka-ci bonaha, waya-nake-ci bona.
(clay-carriers path) '-)
Pleiades wiiva yo-koro (star many-thing ?)
Hyades kama-tale (tapir-jaw)
Orion ma-buhku-ki (without-thigh-person)
belt of Orion katalu-kuya (tortoise star-spirit)
Scorpion(?), lower part warubusi u )
,, upper „ kasoroa-kuya (fish Anableps st.-sp.)
Southern Cross hitsi-kuya (currassow st.-sp.)
Great Bear anula-kuya (heron st.-sp.)
morning-star, evening-star,
Venus or (and) Jupiter walukuma r )
Halley's comet, 1910 wiwa k-T-koro
one month aba kaci
,, week aba Sondaka (one Sunday, cr.)
,, day aba kasakabo
dry season makarellike u )
long dry season hadali-ka (sun-when)
short rainy season so-A:oro uni-ka (small-thing rain-when)
dry awora-da-li-te (§ 161 ; awora, a certain
palm)
long rainy firo-koro unebera (great-thing swamp)
firo-koro uni { .. ,. river)
morning mauca
') An eclipse arises from a conflict between sun and moon ; see also R. 19a, Sect. 195-202.
2) The way spirits went ; R. 19a, Sect. 205 ; B. 5d, 107 ; D. S, 343 ; Pen. 17a. I. 105.
256 NATURE §198
noon wa-n-dali, wa-n-dali (wa-mun hadah,

§ 161 d>)
afternoon bak tlama
evening kasakoda
midnight kasakod-anaka
fire ikihi
spark ikihi tharo u )
smoke kuXeli
charcoal budalilisi
ash bidisi
fire-wood ikihi o-kodo
; my f.w. imehe; da-ime kodo
the air around us mi-u-kili (§ 130a))
wind awaduli
water oni-abo
river firo-to uni
a small river, a creek oni-kha-q
tributaries of a small river th-udaku u )
a source hoQogo koboQokwa~Qi to oni-abo u-
bunaha (earth among-thing the water's
path)
high water (in the river) wuini-abu heda-ka (water very when)
the water of the river flows to
,the sea) to oni-abu oni loko-area mala bara-nro
current of a river wuini-abo maladi-n
strong current malali
rapid wuini-abu sorokodo-n (water spouting)
high waterfall firo-to wuni-abu sorokodo-n
t* t* malali-dokoto (fall-grandfather)
whirlpool te-kaikai
the small waves caused by a
waterfall or by a moderate
wind siba-siba-ru
the bend of a river the -debo-loko (its-waterside-inside)
water-side un-elebo, th-elebo
landing-stage amudii-kile
mouth of the Surinam river Sulinama iima-loko
upper ,, ,, si-roko
swamp un-ebera
swamp or pool kit aha
pool or puddle kulisa r)7
sea baga
sea-shore bala-lebo
the sea has waves bara oQomurida-(n
§199 ANIMALS 257
the sea is rough bara k-aima-n

,, roars (surf?) bara kal6kakodo(n, kaldkalddoa(rj sea
cA
curling, § 134 >?)
spring tide t-ifhirota-n (ifiro, great)
neap t'USukuta-n (isogo, small)
incoming tide bara kodo-no (sea entering)
outgoing kuyo-na (sea returning)
island kairi
the ground unabo
mountain hololo
mountain-top hololo si-n
rock, stone stba
sand motdko
clay waya, uaya
quartz halira-to siba (white stone)
a crystal of quartz sibo kaltrrii (stone shine)
forest konoko
savanah kalao
a bridge abonata (bone, or path become ?)
a ditch hacia (B. aciga)
§ 199. Animals
animal (four-footed) kuta, kuta-ho

howling-monkey ituli
couata-monkey, Ateles hadafe, adafY (tree-decay ?)
monkey, Cebus [udi (§182. 78, quick-one?)
, Chrysothrix kaboasi (§ 182, 78, with-abnormal-head?)
, Pithecia leucocephala hua")
chiropotes bisau)
wanaku, Pithecia sp.? holoe ")
Nyctipithecus wisewise or wi-wala s )
sackewinki monkey, Hapale sigiger) or osuito (French ouistiti)
bat bmri, buhiiri (§ 182, 79)
,, ,big species wagu-maka (nrea)
jaguar aroa ; kabadago (with nails); mabuledan
sibo-ro (un-pointed face)
puma 1. kuyaga u-gua-te (deer tiger)
2. kaboanama u-goa-te (monkey Cryso-
thrix t.)
tiger-cat 1. kuli-gua-te ( r a t t.)
2. laba-roa-te ( p a c a t.)
3. abuya-roa-te ( b u s h h o g t.)
4. dodole agoa-te ( b u s h h o g t.)
5. [iroberu agoa-te ( t a p i r t.)
258 ANIMALS 199
6. haka-Qoa (aira-t.)
7. (hunting in herds) warakabe aqoa-te (trumpet-bird t.)
dog pero (Sp.)
savanah-dog, Ictyon ualiro (§ 182, 81)
aira, Galictes barbara
otter asiro r )
1., big species asiru [irobero
2., small ,, saQOQa u )
Procyon cancrivorus krabu-dago (cr. crab-dog), koa-pero(-q
(crab-dog)
coati, Nasua socialis kibihir)
squirrel kalio, kapiu u )
rat, mouse kiili, kulihi
porcupine agogo
acuchi haduqi r )
aguti fukuleru
paca laba
capybara kibiwaga, kibiola, kibiole?) (§ 182, 86)
sloth uthabou)
„ 1. Bradypus tridactylus hau
,, 2. Choloepus didactylus ivalimedu u )
armadillo, 1. giant do. bagakata-yu (small a.-mother) or
wapopoima r )
2. yese-en
3. yesi (§ 182, 87)
4. bagakata u )
5. kayudukuliu)
ant-eater, 1. big species tamanoa r )
2. tvalitir)
3. Cycloturus didac-
tylus waliti maka(-qro
opossum yawape r )
horse asi (cr.)
deer, 1. Cariacus rufus kuyaga
2. ,, savannorum beyu u )
3. ,, simplicicornis wiribisiriu) (the word implies "small",
"quick")
goat krabita (cr., Sp.)
sheep skapu (cr.)
cow baka (Sp.) ; kakoaro (with-horns) ;
kayuleru (with-larynx or throat)
tapir kama ; [iruberu, [uteberu, piruberu (big
belly?); katororo (with-feet); kainako
(with-rump), kulihi (rat, § 183)
tame pig porku (Sp.)
199 ANIMALS 259
bush hog, peccary, taitetu abuya or matiila (§ 182, 89)

,, , taiasu keerun (stinking, or navel-thing?) or
dodole (stampeding, § 184?)
manati koyumogo
dolphin kasekuya
bird kudibiyu
parakeet, 1. sirisiri u ) 1 )
2. sikisiki u )
3. k'uekire r )
small parrot, 1. solisoli u )
2. kuQiakugia r )
3. yaleyalero u )
4. kayakayau)
5. foa/rsi u )
green parrot, Amazone, 1. kulewake r )
2. salama r)
ara, 1. red karo r )
2. blue and yellow kaXaXa r )
3. kuyali r )
„ 4. a/eru u )
„ 5. ivayeivaye u )
toucan, 1. bugadi (bill-strong?)
2. ifro u )
3. yanakali r )
Coccyzus, 1. hikaguana u ) 2)
2. hikanugi u )
Crotophaga major hitve u )
kingfisher, 1. sakasakali r )
2. kalasuli u )
3. unitibiqi u )
goatsucker, 1. wakolayu r)
2. kokoberu u )
3. sipfo u )
4 ixcitxucnu-cii/ctu \j i
humming-bird bimiti; (furthermore each sort has its

particular name)
woodpecker hododi (hanging, §122 p >->, or «>?);
there are six sorts, each of which has
its particular name.
eagle /iau bagigi(a (hau. sloth)
caracara, Ibycter aquilinus fcu/itefa (§ 166 O )
1
) Probably many names of parrots are sound-imitations ; the reduplication either
imitates the repeated screams, or it describes a pair, or a flock of these birds.
2
) This bird produces two different sounds, and so presages good or evil.
B 17'
260 ANIMALS 199
condor anuano agokofn] u )

vulture, Cathartes anoane, anoana
owl moQok6dir)
„ , 1. big species
2.
3. malaro u )
(there are several other species)
rice-bird
kiskedee, Tyrannus itiki3)
mocking bird, Icterus, 1. buina u )
2. bokogoli u )
3. asawako r )
4. iabaniu)
swallow, 1. soloya r )
2. samalia u )
bemtevi, Lathria cinerea fayefaye r )
Cotinga sp. (?) ogikako u )
pigeon wakukuar)
1., big species yabuXeu)
2. wakukuar)
3.
4.
5. ma/ia u )
partridge, Odontophorus
guianensis dolokwalu r )
fowl kalina, karina (Sp.)
curassow Wa(§ 182,94)
marudi, Salpiza marudi r )
, 1 . big species marudi [ireberu
2. koloku)
Ortalis motmot
Penelope pipile
maam, Tinamus mamur), or kasaleru (with-elbow,
because in a sitting posture they, as it
were seem to rest on the elbow)
frigate pelican (?) warakanau)
flamingo (or red Ibis?) korokoro r)
Ibis infuscata, 1.
2. kaleo, kaleu u)
Mycteria americana jauru r )
heron, 1. anula
2. saumaru u )
3. wakala r )
4., bittern, Tygrisoma honoli
5., bittern
§ ANIMALS 261
trumpet-bird waqakabau)
sun-bird wayakoya (clay-shy animal ; it makes a
nest of clay)
water-hen, Aramides cayanea kotaka?)
duck ifa
tortoise, 1. sea do. katalur)
2. hikuli
3. small bush do. alasu (stool-form ?)
caiman, 1. big species (not found
in Surinam) arara r )
2. kaikuci
lizard, 1. Thecadactylus
rapicaudus soko-soko agakwairu [cut off the root of
its tail (which is supposed to be
venomous) ]
2. Polychrus marmoratus yemogo u )
3. Tupinambis
nigropunctatus marafnro u )
4. iguana iuwana r )
5. sarare u )
6. lobo '(§ 182, 99)
blindworm, 1., living in ant-hills kuseuyu (A:use-ant mother)
2., living under the
ground unabuse (ground-worm)
snake Uri, wuri
venomous snake ka-kari-to ori
land-boa maholeru (not-rapid), or kholekonaru
(weak walker)
water-boa katnodo, kamudu
Coluber corais fukulegu ugia. fukulegugia (aguti-snaRe,
because its tail is yellowish, like an
aguti's)
Oxybelis acuminatus yawokayori (? -snake)
Elaps
rattlesnake kasiki(nro. kasakeru (with-egg-shell-
snake ?)
bushmaster, Lachesis wadiberu (big-belly, or long snake ?), or
konokost (bush-worm)
labaria, Bothrops atrox laba-uria (paca-snake)
parrot-snake, Bothrops bilineatus kuliakagia (parrot-snake)
toad sibeeo (§182, 100)
(there are many sorts, each of
which has its particular name)
big toad. Pipa americana arabayuu)
ZbZ ANIMALS § 19\
frog, 1. waleki u )
2. adabau)
(there are many other species)
fish hime
Acanthicus watawata r )
eel ihiri
electric eel simodo, simada
Erythrinus Erythrinus wagapa u )
Unitaeniatus yagau u )
Macrodon Aimara ayumuga r )
Mugil brasiliensis kweriman u )
perai, Pygocentrus, 1. uma (§ 182, 104)
2. small do. kaliasi u )
Rhamdia sebae kasiu)
Sciaena amazonica basia u )
shark, 1. morokaimo u )
2. maruariu)
Silurus callichthys kagiwagu u )
Parkerii wigokotogi u )
sting-ray dubugi
Torpon allanticus kumugeda (bright skin ?)
iridescent beetle, Euchroma
gigantea kamayoli (bright, § 129*) ?)
sawyer beetle, Macrodontia
cervicornis admro (strong ?)
fire-fly; also: Fulgora lanternia yuXiwi [tobacco (burning cigar) luminous
point]
wasp, bee makogio u )
1. umbrella-wasp budalehe (its nest has the form of a cas-
sava-baking pan)
2. bdgisigi u )
3. buraburado s )
4., bumble-bee ananali s )
queen of bees kaya «)
ant hayo
1. Ponera clavata munigi (§ 182, 106)
2. hunter-ant haugereu)
3. sauba-ant A-dse (§ 182, 107)
4 other sort harakuli u)
5. the ant which is used for
the ant-test, § 210 yoko (strike, § 123 O D?)
6. ant living in the Cecropia
7. ant, the nest of which is
used for tinder fo-qko-oyo (tinder-mother)
walumuli u )
ANIMALS 263
9. small black sugar-ant kasisi (§ 182. 107)

10. kulebeli u )
11. mautiu)
butterfly kambana r )?
caterpillar kumakati u )
pupa titibadona ( § 90 f))
gnat, 1. yuwaw s)
2., Anopheles kasigigo (with snout that stings)
3. grey do. kathuligo (with-dust)
mapire, Simulium magiu u )
horse-fly, Tabanus alimulimu u )
fly, 1. mabiigi u )
2. mapagawa, maparoau)
3. (this sort stings) hanuba ( § 124 b ) )
4. kabauru
jigger mibiki (§58)
dragon-fly bibiri
white ant, termit, 1. (which makes
a sort of hol-
low passages) agaga u )
2. (lives in
decaying wood) hagaga u )
queen of the agaga tiserj u )
cockroach hokokou)
locust kugataka ")
grasshopper, 1. sikisiki s) ?
2. futi (quick ?)
cicada Ualia s )
louse uyihi
centiped bayabo
scorpion ananaka u )
, 1 . big species emenali
2. mulato u )
spider araia, aiara [appears (suddenly) ?]
bird-spider, Mygale koata u )
tick wayuri
ticks, just hatched from the egg,
in a heap maibuliw)
bete rouge kuleme
lobster, 1. isigo
2. sale
crab, 1. koa r )
2. sagaga
any worm tisehi
periwinkle kuluboale
PLANTS §200
§ 200. Plants
the stem of a tree ; tree ; wood ada
the core of a tree tho-koba
the wood between the core and
the bark tho-ma-koba
bark uda
root tho-kora
,, of cane tiriti-duli
buttress ada udali
sprout t-isiri'loko moQomoQO (§135 d
thorn yugua
straight thorn to-kotoka
branch ada dinaba
leaf to-bana
flower to-tokoro, to-thokolo
fruit c-iwi
seed t-isi
a grain of maize maris u-kusi (maize-eye)
marisi ari (maize-tooth)
resin th-oko
sap of a tree th-eloko
a plant, a shrub abuinekara
a maize-plant marisi daya
a tobacco-plant yuli daya
liana, bush-rope mibi (§58)
r
ananas nana )
annatto, Bixa orellana sirabuli (flesh-paint ?)
avocado avokati (cr.)
bamboo, 1. hwa (§ 182, 127)
2. kamoati u )
banana manikina, manikini*1)
Bauhinia hikuli mudi-kona {tortoise
strument)
bean kumata r )
breadfruit tree bredebor) (cr.)
bullet tree, Mimusops balata bulue (coloured ?)
cactus, Melocactus ka-kotoka-tu (with thorns)
calabash-tree iwida-bali (fruit-skin-6a/i)
cashew merei r )
bitter cassava kali
sweet ,, bosali")
red cedar, Cedrela odorata akuyali (resembling a deer ?)
Clusia kofa (§215, 17)
cocoa kakao (cr. or r ))
PLANTS /CO
copaiva kopaiwa
cotton yahu
silk- cotton tree, Ceyba pent-
andra kumaka r )
crabwood, Carapa guyanensis kalaba
Bignonia Chica kalawiru, kolairo
fishpoison, 1. Clibadium
surinamense kunali ( i n s t r u m e n t , § 120 a ) - ) ? )
2. Euphorbia
cotinoides kunapalu
3. Longocarpus
(liana) hayali
4. Tephrosia
toxicaria yoro-kona-rj (employed for a fish called
t/oro or yarrau, R. \9b, Sect. 212)
grass kagau
sharp grass yiroka (shave ?)
greenheart wasiba (very stone?)
guava maliaba u )
hyawa, incense-tree hayawa
lana, Genipa americana lana (§ 182, 121A)
leaf of life, Bryophyllum kala-bana (scar-leaf)
letterwood bugi kooo (speckled ?)
lime letnone (Sp.)
Long-John, Triplaris
surinamensis yekuna u )
a sort of love-vine (Quamoclit
pinnata?) kalubakule (coiler, § 108A)
Macrolobium acaciaefolium manali-bali (sieve-bali)
maize marisi
Mammea americana mkmi r ) ?
mango mafia
masusa, Renealmia exaltata masusa u )
Montrichardia arborescens yulika
mushroom, agaric kamalasana u )
okra okru (cr.)
orange aransu (Sp.)
paddlewood ayalolo [spatula or stirrer (-wood)?]
palms: 1. Astrocaryum
segregatum awara r )
2. Euterpe oleracea manaka
3. Geonoma daliv)
4. Ireartea exhorrhiza buba (§ 182. 125)
5. Mauritia flexuosa ite, Tti(§ 182, 123)
6. Maximilians Maripa kokoliti")
266 OLD FORMS, GENTEEL FORMS, SALUTATION §201
papaya papaya
Para-nut, BerthoUetia excelsa tutuka r )
pea-nut pinda (cr.)
Cayenne pepper haci
plantain pugatana (Sp.)
wild plantain, Heliconia halici-bana ")
sweet potatoe halitsi
purpleheart kogobcQcli (red colour?)
arrow-reed ihi
basket-reed, 1. itiriti ( § 9 0 0
2. mokogo u)
rice alesi, risi (cr.)
kagau-wi (grass-fruit)
ricinus melona u )
sapodilla sapatiya (cr.)
silk grass, Bromelia uhikili, okili
Spondias dulcis pom sited (cr. or French pommier de
cythere)
lutea, hogplum
sugar cane sikalu (cr. or Sp.)
taro taya (cr.)
tobacco yuli
tonka, Dipteryx odorata kutnaru
trumpet-wood, Cecropia uanasoro u )
vanilla kamaye
wallaba
yam (cr. "napi") Dioscorea walaba
trifida
,, (cr. "jam") Dioscorea himikona
cayennensis
dolokwaru
§ 201. Old forms, genteel forms, salutation
come here ! (old) b-ako-the yaha
(modern) mira-ba-te, or mihira-ba-te yaha
(very polite) mihira-ba-te ya-mara
(when addressing a
child of five years) ko-the, or ko-the yaha
wives (genteel) irei-no-ci
(ordinary) irei-to-be
give us this ! (old) btt-bato wa-ne
(modern) b-6kdloka-te wa~di, or b-okoi-ba-te wa-di
fetch that thing ! bring it here
(old) ba-the\no
(modern) bu-kol6ka-te\no, or bu~Sika-the\no
§ 202 SENTENCES 267
come, and welcome them ! (old) b-akoba-the ye

(modern) b-o(hodida-te ye (from cr. odi, good-
day)
greeting on arrival mayaukwa b-a bo ? or mayaukua b-a
bit ?, pi. mayaukua h-a bu 1
answer : mayaukwa d-a bo !
greeting when meeting sa-u-ka-kwa-bo (§ 130 a))
greeting on arrival d-anda-bi-the, or d-anda-ya-bi-te
answer : b-anda-ra-bi-te-khan ?
greeting when meeting early in
the morning himili-wabu suwe (very cold, friend)
(when addressing a person older than yourself, da-lb'konci is used instead
of suwe ; when the person is younger, sa-ci is used)
the younger one answers the
older one : hadia-ke\t-a himili-wabu duku-ci (indeed.
cold very, grandfather)
§ 202. Sentences
(Dutch spelling)
good-day ! sa-wo-ka-kowa-bo-teh !
how are you ? halika-dja-khan-koba ?
good evening ! sa-wo-ka kowa-bo bakkelaman !
where are you going to-day ? halonro b-ose [a tanoho ?
I m going nowhere to-day halonro khoro da-osa-ja-fa tanoho\da
I should like to visit you hadjake da tiena to osa-tie-n b-iebitjiro
where have you been to-day, I
have not seen you the whole
day haloron b-osa-bi tanoho, toh kasakabo m-
addekhi-n da\ja d-a\bo
you are a virtuous man, that is
why I like you so much bji toda sa-tjina wadili da, kijadoma
hadjake\d-a k-ansie-n bo
will you come with me a moment
to the waterside ? h-osa-the da-ma sjo-khanie onie rlebonro?
where have you been so long,
I have been waiting for you a
long time halonro b-a\khana kebenan\da, d-aobada-
ja mebenan khoro bo-bora
listen I have something to tell you b-akanaba-teh amathali d-a ti-ka bo-moen
I like you so much hadjake\da k-ansie-n bo
I have not seen you for a long
time wakharo khoro m-addekh-n da'ja d-a\bo
I have been hunting, but I have
seen nothing to shoot da-osa jokha-nro barlie-n. to-mora amah-
khoro d-adekha da-jokho-n bija daba
268 SENTENCES §202
I am so hungry hadja kha-ke\da~hammesja~n

I want to drink da-tha-ti-ka
I want to eat da-khota-ti-ka
I am going to play da~bira-fa
I shall go with you da'Osa~fa ho-ma\kowa-n
you are a deceiver bji ammrlida arlien (§ 141)
you are also a liar bji mdieka-tsi kie daba
I cannot understand foreign
languages farletho dja-he khoro da-kanaba-ma
I am so poor dai hadjake-ma kammenika
men and animals are not alike khotah ma-thji kakhitsji khoro herreke-
ka ( § 1 0 4 b ) 2 ) )
what nice shoes you have wakhathora toh b-sapato-n daba
the tide has come in barla kodowa-ja\da
how wicked you are halimoro b-a wakhaja-n
the sun is so hot to-day tanoho hadjake\tha hadalie there-n
what bad weather this morning hadja\thaja abo-w-ka toh mawtsja
men and women wadili-no ma-thsi hijato-no
the dog barks pew simaka
the children cry na-simama-ka iebilie
what do you talk the whole day hamaha-ron b-dja ka toh kasakabo
I bore you hadja d~a-ja\da miteh tien b-iekiradie
I have been ill kari-tsia koba da de
what is your name ? hama b-ierie ?
my name is difficult for you to
pronounce mienka-kho farletoh d-ierie hessa-n-bija
no
I am going for a walk da-jadowa-fa
my foot hurts me da~kotti kari-ka
the plant grows quickly tho abennekaraha bodo-ka (§ 69 d> ?)
wabbedien
I was out hunting and saw a
big tiger advancing on me jokha-nro aba-ka (one time?) da-ose-n
kenda fiero-tho adowa osa-teh
d-iebitsji
where is your gun ? halon-ka khana b-arrakabosa-n da ?
have you also brought arrows
with you ? b-siemada abo ma-n-tsji kiekhana da bji ?
we have caught much fish wa-othsjika-ja joho-ro hieme
why do you want to stay here ? hama bija khana jaha ti-ka\da bo ?
where is your right hand ? halomarija khana b-sa-marija b-khabo ?
we shall see how it happened wa-dekha-ja fa-khana aba halika\th~a-
n-fa balie-n
he is still living kaki-kwa l-a-ja
no, he is already dead manien l-oda-ja hibie~n
I'm sorry kari~ja th-aridi-n da-khonan
§202 SENTENCES 269
walk a little quicker bo'kona kale sabo khanien

the water flows oni abo mala
the water is sweet (fresh) oni abo seme-ja
I pass da-bali-ka-teh
I go away da~osa-teh
the birds fly in the air torah kodibijo-be moroda-ka ajomon-die
I have no clothing ma-bokorlo ba da de
have you already dined ? bo-khotho bie da ?
I am going to town th-ojo-sikowa-nro da-osa-bo
the trees bear fruit toh ada-be k-iwi-ja
the fishes swim in the water toh hime-be tiema oni rakho-die
do people act like fishes ? naha kakhitsji hime dja-ma\ma kikhana
daba ?
I am going fishing da-bokoto fa hieme-be
are you not afraid ? m-amaro-n-ka khanada bo ?
I am afraid of nobody hama koro boro hamaro-ka de
I go hunting jokha-nro da-osa-bo
where are you ? halonro ba bie da ?
I have been nowhere halon-khoro da-ose bie
come and see me bu-ddikhe ba-teh de
I have heard of you dai kanaba-ja bu-khonan
he lied when he said he would go ousoro l-a-ja da-ose-fa ma-n\da
oh, what a liar he is ma. hadia l-a-ja merlieka-n\da
we shall go thither wax ose-ja-fa jonro
who goes with us ? halikan ose-fa wa-o-ma ?
we have seen him there wa-dikkha ja jon\da ie
a snake has bitten him orie otoka ie
what is the matter ? hamah ron khan fora ?
you deceive everybody bu-mmerli da\ja
it is not true, what you say kidia tahja khoro, hamah bu-ddia-sa
I have been so glad that day dai kiaja kasakabo hadiake ma-koba
halikhebe-n\da
I shall come back again da-anda-bo-teh kida ba
I like my parents da-a-marlita-kona-tsi da-ansi-ka
can you tell me anything ? b-akka koma amathali da de ?
I have seen two men there da-uddikkha-ja bijanma-no wadidie
jomon
what has that woman in her
hand ? hamaron tho-khabo-roko tho hijaro ?
she has a knife in her hand jodowala tho-khabo-roko ka
I have had a dream ka-tobon ka\de koba
I am going to dance with you da-bieni-fa bo-ma
he has died l-oda-ja da
no, he is not dead manien. l-oda-ja-khoro da
I squeeze a lemon lemona da-samooodau)
270 PROVERBS AND MOTTOS § 203
§ 203. Proverbs and mottos

( l a ) , 1 b ) ( 2, 3 a ) , 4 Dutch spelling.)
1 a ) ]arah-ki wiribiski adeda-fa
there deer spring-shall
b
1 ) . Jarah-diki tho wiribisiri akona-fa da
there the deer walk-shall
2. Hebe-tho atowa tho-mora th-berleda khoro tho brle-wa

old tiger but it-lose not its colour-own
a
3 ) . Ad-o-ba a-tikida oni-rakon, toh-mora to-khona-khwa khoro
tree-leaf fall water-in but sink yet not
kholo-ka\n
soaked it
b
3 ) . Ka-tho ada-bona abarakona uni-rako(r]ro abate thakoro akonom
when tree-leaf throw (?) water-in at once is-not go (?)
4. Awadoli a-foda ade-be-ro-toh ada, toh-mora ada ina khoro
wind blow high trees but tree stump not
toh-roko-sa.
it-shakes
5. K% ha-to awaduli [udi(rj to hau kona-ka.

when wind blows the sloth walks
1. There the kariaku-deer (Cervus simplicicornis) will spring (is said,

if anyone has done evil, and Nemesis is awaiting him).
2. A jaguar may be old, but it does not lose its colours (the fox may
lose its hair, but never its tricks).
3. When tree-leaves fall into the water, they do not sink at once (an
evil deed is not soon forgotten ; punishment may still follow).
4. The wind blows against big trees, but tree-stumps it does not shake.
5. When the wind blows sloth walks (people are going to exert them-
selves only when they are obliged to ; R. 19a).
§ 204. Letter, dated Mata, March 20<b, 1928

(Dutch spelling.)
1. Mynheer, Jaha da-sikita [iero-tho akoba-he b-iebithi-ro. 2. Toho
sir here I-give-cause great greeting thou-to this
b-oso-n~koba Paramaribo o-khonaria hadiake d-a nekamon bo-nani,
thou-go-past P. from very I-am sad thou-with (?)
da-koborokowa towa-ka bo-kani.
I remember continually (?)
1. Dear Sir, I send you kind greetings. 2. When you departed from
Paramaribo, I was very sad [because you have treated us kindly], I have
continually thought of you.
§ 204 LETTER 271
3. M-aneki-n b-a kaima bia no kidiantoh mani d-a-n joho-ro

not-take thou-do wrath it true that not my-doing much
a-berleii-n b-iebitsiro. 4. Da-anika abakhan amathalie b-iebitsi
writing thou-to I-bring one-small thing thou-to
a-mikodo-n da.
sending
5. Jaha b-onaba toho, da mon-tsi a-sikiti-sa akohba-he b-iebitsiro da.

here thou-answer this me-with-person send-thing greeting thou-to
6. Dai a-thikita\bo, kia, kha-toh da-sikitie-n b-iebitsiro aba mathalie
I advise thou that when I-give-cause thou-to other thing
a-berleta-djaro, n-ani. koma kha aba-no kaketsi manthan addikhe-tsi
write they-do may some man all (?) see-person
mekhebo o-khona da-berleti-n da ? 7. Kidia da a-koborokwatowa-ni.
work concerning my-writing such I-remember
made da\badia mani.
not-willing also not
8. Bo-berleta-lie da-mon kwan arna-ha b-ansi-sa da-ani-bia bo-mn.
thou-write! me-to yet what thou-like-thing I-do-to be thou-for
halikhebe lokho-di da-ani-ti-ka bo-mn mathalie.
joy in I-do-wish thou-for thing
9. Aba khan-o-ma k-emekhebe thia khan d-a ba, da-sikitie-n bia
one small-with work small I-do agair, I-give-cause to-be
joho-ro b-iebitsiro.
much thou-to
3. I beg your pardon that I have not written much to you. 4. I have,
however, done my best to send you something i ) .
5. Receive also greetings from my family [specially from Alphons, who
accompanied me].
6. I tell you, that if ever I should again send anything, it would be better
if some other person, or rather an overseer, were to control my writing.
7. Because it does not turn out as I desired it.
8. Write to me whatever you still wish that I should do for you ; I will
gladly do whatever you desire of me.
9. At present I am doing some small work ; therefore I have not the
time to send you much.
n
) The stories given in §§ 212 and 222, and a few sentences (§ 202), accompanied
this letter.
III. MYSTICISM, ETC.
§ 205. In former times — perhaps even yet in a few places — there were
real, able medicine-men (semeci) ; Baptist has known one in his youth.
The Kalinas have not exactly the same medicine-knowledge as the Arawaks,
and that which they practice (— see the detailed description by Pen., 69f
—) is said to have been partly of Arawak origin.
A course in medicine-knowledge is as a rule attended by several persons.
First they construct a small house for their study (na-oroa-kona ; I am
studying for medicine-man, da-orowa-ka). Each pupil digs a hole in the
ground, and is obliged to keep this hole moist for forty days l) by continual
vomitting. During this time his whole food and drink consists of tobacco-
balls and tobacco-water.
Then a pot is placed outside the hut, filled with the juice of the takini-
bark, and the pupil inhales the fumes arising from it (see for tobacco and
takini, §§ 167a) i), 169^) 2)r a n d D. 8, 285). Now visions appear to the
pupil, and the medicine-man explains their signification.
Afterwards the novice is allowed to shoot humming-birds with a blunt-
headed arrow ; he may only eat the heart and the head of these birds,
one bird per day, divided over three meals. After this, he may eat Trogon
viridis. And then crabs, and so on.
§ 206. When anyone is seriously ill, and the aid of the semeci is called
in, the semeci examines him in the evening, and concentrates his thoughts
on him. After that the semeci goes to sleep, and in a dream the sort of the
disease is revealed to him 2 ). On the second evening the semeci blows tobacco-
smoke over the patient, etc. (presumably he now enters into communication
with the rattle-stones-spirit, the water-spirit, bush-spirit, etc.)..
Singing by which a spirit is called up :
bo-kona-thida-muni yxiki-no, come to me, tobacco-spirit (vocative),
ado7]ko-ro\da-fa-do bu-bura-di, thou shalt find me sleeping,
anda-thu\ba-te~kana, I request thee earnestly to come,
da-mur) guXi-nu d-adia-ka bu-kona-q, I request thee earnestly to come to me.
The semeci now sends a good spirit (li-semehe) to find out what evil
spirit, or what human spirit, has caused the illness. If he finds it, he brings
it to the semeci, who asks it, why it has done that, and moreover he asks
the good spirit to punish the evil one.
§ 207. A child receives its name eight days after birth. The parents or
the family consult the semeci. The latter examines the child, and in a dream
the sign of the child's future appears to him. According to this sign the
name is given (li-semici a-ribirita-ya da\i, or Id simici a-sika-ya l-iri-wa,
the medicine-man has given him a name). If the child received a wrong
name, it would be ailing all its life.
1
) "Forty days", comp. R. 19a, Sect. 276, quoting Gumilla.
2
) Dream: see also §§ 174c), 207, 211, 220.
§§208/211 CHARMS; A REMEDY; PUBERTY; SORCERY 27!
A few names :
clan Arawak name baptismal name
Kaluafu (his mother was
a Kaluafu, his father a
Siwena) Sasanali (sa, good) Johannes Baptist
Urasi Sibanali{siba, stone,possi-
bly the pebbles in the rattle) Alphons
— 1° (seldom used) MaQakeli
2° Tokodi or Tokodo (the
lovely one; flower?) Evelina Josephina
§ 208. In former times, when a chief had to come to town in order to
visit the Governor, he first rubbed himself with the bulb of the peace-plant
{saika-bina, § § 2 9 e ) . 5 8 d > 2 ) ) . Whoever must appear before the judge,
does it also {kirtyadu-bina, white-people-charm, § 164 J> ->). For similar
purposes a Kalifia will rub his body with red paint (from Bixa Orellana),
in which the charm is mixed. Presumably the old Arawaks did this too,
see Q. 18, 239 and R. 19a, Sect. 240A).
§ 209. A swollen place (ahe-kuna : my hand is swollen, da-kabo akoa),
is treated with the plant "touch-me-not" (ayakii(h ) , in powder form. As
the leaves of this plant can shrink, its properties must cause a swelling to
shrink or decrease.
§ 210. A girl having her first menstruation, is isolated by the parents
for three weeks in a hut. All this time there is feasting. Then a piece of
matting is prepared, in the mashes of which ants of the species yoko ate
caught. An old man or an old woman applies this mat {na-rabaioda-n,
§ 104')) to the skin of the girl. By this means the girl will become quick
and industrious like the ants. After this, she is adorned (comp. R. 19a,
Sect. 269).
In the same manner they also have children bitten by ants : "this is good
for them".
§ 211. An Arawak chieftain went to town and there received presents
from the Government. Some Kalinas asked his wife to give them some of
the presents, but the woman refused, whereupon the Kalifas by magic
power sent an evil spirit to that chieftain. He became ill, and died on the
way to his village.
The people of his village became suspicious of the brother-in-law of the
chieftain, a medicine-man living in an adjacent village. That man had
requested to accompany the chieftain to town, and when his body was
brought home, he had said : "look here, brother-in-law, before you went to
town, you were not ill ; how is it, that you have come back as a corpse
(a-udo-ci abudia-ci)T
They prepared a beverage, and invited the inhabitants of other villages
to a feast : two youths were appointed as executioners.
The spirit of that medicine-man had told him everything (le-seme\tha
Verhandel. Afd. Letterkunde (Nieuwe Reeks) DI. XXYIII BIS
274 ALLEGED SORCERY §211
haka-ka\da\i). The messenger said that no evil would befall him. That night
the spirit appeared to him in a dream (le~seme\tha a~yarato-sa-yamun\da\i,
or l-etebw] lokoa\tha le~seme a-kaya\de), and said to him : go, but some
evil will befall you. Thereupon he went with the messenger.
He was kindly received, but when he drank his third gourd 1), one of
the executioners stabbed him with a sword (which had been presented by
the Government to the chieftain) in the abdomen, and after that the other
beheaded him. The blood bespattered everything, also the vessel containing
the beverage.
The feast was stopped, and the beverage poured out. The two
executioners immediately began a tobacco-fasting-cure for him, (na-uroa-
fa\tha le-diki) in the same way as the medicine-pupils do (§ 205). After-
wards they buried him.
But the man knew the Arawak medicine-knowledge, and also the
medicine-knowledge of other tribes, which he had learned on the Orinoco ;
if he wished, he might transform himself into a tiger. His inspiring spirit
had left him ; had that not been the case, he could not have been killed.
After his death, the spirit returned (lo-6do~n-bena\tha le-seme anda). And
then the man caused the death of one of his executioners as soon as the
new moon appeared ; and he caused the death of the other a month later.
The population were visited by sickness ; the remainder was scattered ;
the place was forsaken. Baptist himself has seen the vestiges of that village.
"This is a true story, which happened when my (Baptist's) grandfather
was young (14 or 15 years)".("t(k?)idyan-tho a-bali-rj-koba, de-kuthu\da
bikidolia-th-a-ri-ka").
"Three times" ; also in §§ 212, 213, 219 and in many other Indian tales.
IV. MYTHS, ETC.
§ 212. The story of the founder of the medicine-art.
Dutch spelling.
(§ 166 <J,f), and comp. v. C , Ant III, 485, R. 19a, Sect. 3—8, B. 5e,
18, 5d, 401.)
1. Aba ukkha koba toh m-aithie-n kowa m-a-n-kha semetsie khonan ;
one time was not-know yet being med.-man concerning
jon koba aba wadilie tah, a-sikithi fa djan-tsi, atenowa bia kidia
there was a man give-cause like first to-be thus
th-a-n [a\da. 2. L-ieri tah lie auvokot-atlien lu-ssakhotah
shall his-name he med.-art-learn-cause-artisan he-call-cause
Harliwanlie. 3. Harliwanlie tah ussa kaki-n lo-jono o-ma : ukkha tah
H. H. good live hls-family with time
n-aka-n lokho-die, jawahe koba tah ka-here-ka koma kakhitsie o-ma da ;
they-say in devil was friendly may man with
4 kidia tah wadia djaro aba hereke jawahe sa-be aba amathalie
thus by and by about one company devil children a thing
wakha-tho th-anika naha kakhitsie da, 5. th-ani-ka tah hadian-tho
bad they-put those men they-put such
ballihie-n amathalie keben-toh ietika wabo thu-rlanta n-abojo-n*a
certainly thing very excrement exceeding they-mix their-food
o-ma nah kakhitsie da. 6. Kiadoma kida. nah kakhitsie mienkhoro
with those men therefore those men very
aimato-n-a kidian-tho o-balie-n o-khonan, toho th-ani-sa na-ma da :
angry suchlike pass concerning that its-doings they-with
7. ken khoro nah kakitsie adia-fa n-abokwawa da, hali th-a-n-fa o-balie-n
then those men speak among each other how shall pass
1. There was a time when the art of the medicine-man was not yet known;
there was a man who as the founder, did it for the first time. 2. The
name of that founder was Harliwanli. 3. H. lived in peace with his family;
af that time — so people say — the devil was on friendly terms with
man ; 4. later, some children of the devil played a dirty trick upon
mankind, 5. they behaved very badly, and even mixed excrement with
the food of man. 6. Therefore the men were very angry on account of
the things they had done to them 7. and the men considered what was the
B 18"
276 THE STORY OF THE FOUNDER OF THE MEDICINE-ART § 212
kidian-tho. 8. Ken toho iebiro-be wakhaja-be-ro ma-iebowa-tie-n

suchlike then those little ones wicked ones not-cease-wish
tho-malokonia da, naha kakhietsie a-bokoto-n bia\tah be\da\no, nah-fan-
its-with-in-continual those man catch it they-kill
n-bia be da\n, 9. kiadoma tho-madi t-akona\tho be toho wakhaja-be-tho
it therefore its-parent it-walk those wicked-ones
iebi-ro-be mienkhoro aimatowasabo-ren baikia naha kakhitsie o-khonan.
little-ones very angry-very-being those man concerning
10. Ken tah tho jawahe adia-n bia fa o-balie-tho-fa amathalie khonan\da.
then that devil speak occurrence-future thing concerning
11. tho-makwa amathalie hikodie-hie bia-wo, kari-hie khonan, ma-tho
all thing lameness to-be we (?) sickness like with
amathalie sabo ande-tho fa kakhitsie diako-n, 12. toho jawahe adia-n
thing more come-thing future man upon-at that devil speak
bena da kidien tho\ma-jarado-n-a-bia\tah abakharen tho-makwa\da, nah
after thus it dis-appear suddenly all the
kakhitsie m-adikkhi-n sabon bia tho jawahe da. 13. Ken baikia jawahe da,
man not-see more the devil then devil
a-jodathi-n bia nah kakhitsie ansi\da, 14. kia doma khoro lie
disturb those man peace therefore that
wadilie, da-ussa-bo-kilie, adia-fa lo-ma-n-tsie kakhitsie o-ma, halika
man I-named-person speak he-with-persons man with how
n-a-n-fa toho jawahe o-ma da. 15. Ken khoro liehie Hadiwanlie na lie
they-do-shall that devil with then that H. they he
mn adia-ka\tah da, 16. jawahe-be o-ma wa-fara-li, hadia wa farokha
at say devils with we-war thus we-do if
a-ibie-n toho amathalie hadaja-fa wa-ma-sido-n-a ahdon. 17. Ken
leave that thing appear-shall (?) we-beheaded (??) then
lu-ddia kika da ba bija-nieno l-okiejotsie o-ma, aba tokai wa-madita-
he-says again two his-brothers with a medicine-house we-make
best thing to do. 8. As these children did not leave off playing their dirty
tricks, the men caught them, and killed them ; 9. therefore the parents of
those wicked children became so very angry with men. 10. Then the
devil prophesied : 11. all accidents, diseases etc. will come upon mankind ;
12. after the devil had spoken thus, they all disappeared, men have seen
them no more. 13. Then the devils began to vex men ; 14. therefore
the man I have just mentioned, told the people what they should do with
the devils.
15. H., as he is called, said : 16. let us make war on the devils, for if
we tolerate this, we all shall perish.
17. He said to his two (younger) brothers, let us make a medicine-house,
§212 THE STORY OF THE FOUNDER OF THE MEDICINE-ART 277
teh 18. lo-koborokwatowa-n lokho-die da, kia tah na owrowa-n bia,

he-planning in that they medicine-art-learn
halika n-a-n fa a-feliedo-n-a toh amathalie o-loko-waria ande-tho
how they-doing-shall loose that thing in-from come-thing
fa-the na-diako-n, tho-jomede-sa-koba toho jawahe tho-bora-di-wa.
will they-upon it-prophecy that devil it-before
18A. Kiadiki jorlie-sie l-unneka, lo-bona tah\no, wa | tha-khoro
thereafter tobacco-seed he-take he-plant it long was-not
bodondan ; atenowa-tho tah tho-bana tho jorlie l-unneka, woinatah
(fuci, sprout?) first its-leaf that tobacco he-take (beginning.
o/o lu-ssiribidie-n bia tah da no.
sprout ?) he-roll up it.
19. Ken baikia iewida n-aneki-n bia kibona ourowa-kona bia,
then calabash they-take that-past medicine-art-lnstrument to-be
jo-waria tah aba-lokho-die-kho mathalie kidaba. toho m-aithie-n
there-from different thing again that not-knowing
d-a-sa ussa-n aka bia kida. 20. Kidiatah koba a-inato-n-a. halika
my-do-result well speak again thus was beginning how
n-a-n-koba nah loko-no seme-tsie aitie-ni.
they did those men medicine-man knowing
21. Lihie, na-sa-kili Harliivanlie tah, a-inati-n-fa\tah osa-ren
he they-name-person H. begin go-stop
t-ani-ti-sa-fa da : 22. l-onnaki-n bia tah naha bija-nino l-okiejotsie
his-do-wish-result-future he-take those two his-brother
lo-ma-wa, kia lo-ma nah-ouwrowa-n-bia.
he-with-own that he-with they-medicine-learn
23. Aba kha koba kakke ka tah toh hiaro be o-ma da re ussa-n; 24. Toh
a time was live that women with he well that
18. his purpose being that men should learn (be initiated) how to be
delivered from the things that were going to happen to them, as the devil
had prophesied.
18A. After that he took tobacco-seeds and sowed them, and they grew
quickly ; first he took the leaf of the tobacco and enveloped it with a leaf
of the manicole-palm [thus it was formed like a cigar].
19. Then he took also a calabash to serve as an instrument to work
with, and other things which I am not able to repeat. 20. Thus was the
beginning of men (Arawaks) knowing the medicine-art.
21. He, the so-called H. began to attain his purpose ; 22. he took his
two brothers also to study the medicine-art with him. [After having put
everything in order, he took two women as his wives].
23. Some time he lived in peace with his two wives. 24. But the fire
hiaro be\da a-inata-fa iekihie a-kojakoto-n 25. wakhaja kakke~he abo,

women begin-shall fire collecting evil life with
wadia kida toh bijan-be hiaro da a-inata-n wakhaja-tho o-loko-n na-ma
soon those two woman begin wicked-thing in-at they-with
nah bija-nino lihie wadilie okijotsie.
those two that man brother
26. Toho wakhaja da, nah ani-sa, kebena sabo jamada khoro
that wickedness their doings short time very (mat/a, public?) not
aitha-n-bia da\no. 27. Okojoko loko-n th-itikidie-n bia tah, kiadoma tah
know it ear in-at it-whisper therefore
l-iematowa-koba mienkhoro lihie wadilie, l-iematowa-sabo ka tah masowan
he-angry-was very that man he-angry-more very
l-okijo-no o-khona-n. 28. L-ieri tah lihi Harlitvanlie abalie l-okitsie :
his-brothers against his-name that H. one his-brother
Orlowama, l-ierabo l-okitsie ieri kho da-aitha : 29 kabi-nino
O. his-second (§ 104c)) his-brother name not (?) I-know three
Harliwanlie erejonotsi n-aito balien, bijan-be wa\tah toh l-erejonotsie
H. wives they-heed indeed two own that his-wives
koba. 30. N-ieri-be tah nah bija-nino hiaro-be\da. Orliro. Sibarlojen.
were their-names those two women O. S.
31. Harliwanlie tah aithsie [a\da\no halika n-a-n wakhaja-n l-erejonotsi,
H. know it how they-were wicked his-wives
kiadoma kidia l-a-koba lo-monowa a-koborokwatowa-n, halika l-a-n-fa
therefore thus he-did him-for-self planning how he-do-will
na-ma o-balie-n fa\da. 32. The ibokota-n bia tah da l-ajarlodokoto-n bia [a
them-with pass shall ? punish he-enslave-cause
of discontent began among those women ; 25. they began to lead a bad
life with the two brothers of that man.
26. The wrong they had committed, could not remain hidden. 27. It
reached the ear [of H.], and therefore that man was very angry [with his
wives] and he was more angry with his brothers. 28. The name of H. 's
first younger brother was Orlowama, the name of his second younger
brother I don't know, 29. it is said also that H. had three wives, because
he had two wives for himself only J ) . 30. The names of those two women
were Orliro and Sibarlojen.
31. H. noticed how wicked his wives were ; therefore he made up his
mind, what should happen to them. 32. In order to punish his brothers,
he exercised his medicine-art at night.
•) The meaning of this may be, that a man is not fully the master over his first wife,
because she is protected by her clan.
§212 THE STORY OF THE FOUNDED OF THE MEDICINE-ART 279
l-okijotsi, orli-ka\tah lo-madakada-n-bia, 33. atenowa-lie l-okitsi\tah aba

his-brother night he-rattles first-one his-brother one
ka m-awso-ni aba-nro, ken khoro baikia koba bahi-n l-a-n-kha\da,
time not-going one-at then house-at he-was-when
aba sjoko-tho kodibijo khan andi-n-bia\tah l-iesikowa kiradi tahda.
a little bird come his-house round-about
th-omoromorodi-n bia [a tah, jaha-n, taha-bo-n man ansentowa-n\da. 34.
it-fly-fly-ing here-at there-at all warbling
Ken kia kodibijo-khan ajento-n-owa-bia\tah, akanabi-n-bia th-ejento-n-a
and that bird-small singing hear it-singing
kidaba k-akaneki-n lihi Odowama ieti a-sa-farokha dia-tsie-n 35. hama !
again loudly this O. name call-if like what
l-a\tha liehi wadilie, bjie sjoko-tho kodibijo. bjie tatadeko da\dien teh
he-do that man thou little bird thou strong thus
da-ien loko ussa-n\de. 36. Kharoho\da l-a\tha da-unneka-fa da-simada-wa
my-name in call me now he-do I-take-will my-arrow-own
da-fare-n-bia a-jokho-n bia\bo ; 37. tho-morodo-n-bia a-sifodabo-ren.
I-kill hunt thou it-fly turn about
38. ken l-unneki-n-bia tah l-iesimada-wa 39. lu-bbenati-n-bia atenowa
then he-take his-arrow-own he-be after (?) first
tah lo~koboda\tha da\no l-iebijantehdo-n-a lo-koboda kika da ba\n. kabinnie
he-miss it his-second he-miss again it third
lo-bonate-n \ kida, l-unneke ka fa lu-ssima, lu-ssifeda-n-bia lu-jabomaria,
he-be-after (?) again he-take will his-arrow he-turn about his-back-side
lu-ddeki-n~bia\tah firo-tho onie ebera barlaa da kidian-tho amathalie
he-see great swamp sea thus-thing something
a-bali-tho lo-ma, aboka-n bia l-uja. 40. Ken da lu-ddekhe fa tha
happening he-with boiling his-life-spirit then he-see
firo-tho oniabo akhausa-tho da ie, lo-bokona-n bia tah mienkhoro\da,
great water surround-thing him he-boil very
33. His first brother once not having gone out to any other place, and
being at home, a little bird came near his house and began to warble. 34.
When that little bird began to sing, it was as if the sound of his song called
the name of O. 35. What ! said that man. you little bird, are you so
insolent as to call my name. 36. Now. he said, I will take my arrow to
kill you ; 37. then it flew to and fro ; 38. then he took his arrow; 39. after
that the first time he missed, the second time he missed again, the third time
he shot, and as he intended to pick up his arrow, he turned round and saw
a big lake, and was amazed at the things that happened to him. 40. When
he saw that big water which was round about him, he became greatlv
m-aithie-n l-a-n-bia\tah hatika l-a-n-fa da. 41. ]omon, jon-tho

not-know he-doing-to-be what he-do-shall there the place
lu-ddinamo-n, sikowah koba\tah, atako-tho abalokho-die tah kho tiebokili
he-stand house past covered-thing different shrubbery
abo da kia /ior/oro. 42. Kia hororo koba tah, halon toh kobibijo sjoko-tho
with that country that country where that bird little
o-kojaha kakki-n : 43. kia\tah sjoko-tho kodibijo toh lu-ddekha-ro da,
spirit-place (§ 167) that little bird that he-see
kia tah khoro kodibijo ja\da\no. ujja-he ton tah. 44. Kia adiba~thie~n-
that was not bird it spirit only that apparition-per-
tho kodibijo ussa kidian~tho lo-ma amathalie iebira-ka, kiadoma,
son-being-thing bird go thus he with thing mock therefore
lihi thojokilie nah-bokintsi a-jorlateke-ti-n mienkhoro
that (family-chief, § 164k)3) ?) their-older brother stir-cause-wish very
l-ansi. 45. Kidien\tah, jomon koba hajarlo-tsie dien iebara-ni.
his-peace thus there past slave like remain
46. L-iebijanteh l-okitsi kitah da Harliwanlie mansowa k-aima-loko
his-second his-brother also H. very wrath-in
a-jadodokota, 47. kenkhoto l-ossokota koba jowaria a-majaradi-n
enslave-cause then he-go-cause past there-from disappearing
aba wakhaja-tho sikowa-nro da ie, jon-tho haliman-tho ukkha hadien
a evil place-at him there how-long time thus
mansowan k-amenika-ni, 48. ken khoro baikia toh sikwa-he jawahe-be
very suffering then that place devils
ron m-abena-be-tho da, kakhitsi dian-tho tah. 49. Ken da /on atenowa
only without-bone-things man like then there first
l-andi-n bo, jon-khondo-be tah, a-bokoto-n bia da ie, tho-roboti-n-bia
he-come there-persons catch him it-extract
lo-bona l-iesiroko koboroko-waria lo-kona-sabo ka khoro wadilien
his-bone his-flesh among-from he-walk-more was not (mamarin, not at all)
alarmed and did not know what to do. 41. At the place where he was
standing, there was a waste, covered with all kinds of wild shrubs. 42.
That was the country where the spirit of that little bird dwelt ; 43. so that
little bird which he had seen, was not a bird, but a spirit. 44. That
wonderful bird had played with him, because his older brother had wished
to trouble him. 45. So he remained there in exile.
46. H. also severely punished his second brother ; 47. he caused him
to disappear to a desolate country, where he had to suffer heavily for some
time ; 48. it was a country of spirits which had no bones ; they were
like men. 49. When he came there at first, the inhabitants extracted all
the bones from his body ; he could not walk any more, because he had
§ 212 THE STORY OF THE FOUNDER OF THE MEDICINE-ART 281
m-abena-ja ie sabo khana da. 50. Ken baikia naha ka-hoketsi kakke
without-bone-being he more and those brethren live
kowa-ma-ja hajarlo loko da.
still-may slave in
51. Naha biaja-nino hijaro authika\tah n-ajarlodo-n-a bia kida ba.
those two woman find they-enslaved to-be also
52. Aba-kka tah lie-dia-n Hadiwanlie l-erejonotsi bija-nino o-mon, 53.
one-time he-say H. his-wives two to
tva-ossa-lie kieraha-nro, da-dikkha koba hime mienkhoro jo-ni, 54. kidia
we-go lake-to I-see past fish very much so
n-ah koba auso-n jo-nro, ken hime sabo-ren mienkakhoro n-ahothikie-n da.
they-did go thither and fish very very they-find
55. ken khoro iekihi [iro-tho na-marliti-fa, kidia tah adia-he. kidia tah
then fire great they-make thus word thus
a-marlito-n-a\n. 56. Nah ienate-fa toh a-jabodi-n. 57. aba\tah toh
done it they begin that broil one that
hijaro da Sibarlojen tho ieri kia tah hadofethi-ka toho iekihi a-theretie-n
woman S. her name oppressed (§ 109) that fire heat-cause
da ; 58. Kidia\tah fa adia-n th-ieretsi mon. da-ukka-fa banja -. 59.
thus speak her-husband to I-bath-will first
kenkhoro th-oso-n oni rako-n thu-ttimatimada-bo. 60. Jowaria l-osa\ba
then she-go water in-at she-swim-swim thence he-go again
adikkhi-n He Harliwanlie th-iebitsiro. lu-ddia-n bia tah tho-mon, fora
see this H. she-at he-speak she-at that
hadja-ro b-a-lie l-a-n-bia tahda. 61. kha-ki\tah abakharen toho lie-dia-n
so thou-be he-do time-this! suddenly that he-say
o-ma ki, hime bia th-ebesowa da toho hijaro Kasekojah bia,
with this! fish to-be she-change that woman porpoise to-be
62. toh-rabo hijaro addikkhe kidian-tho a-balie-n toh-bokowa uja,
the-other woman see thus pass she-boil life-spirit
no bones. 50. So both brethren lived in bondage.

51. The two women also got their punishment. 52. One day H. said
to his two wives, 53. let us go to a pond, I have recently seen a lot
of fishes there ; 54. so they went thither and caught many fishes,
55. and he said : make a big fire ; no sooner said than done. 56. They
begin to broil those fishes. 57. One of those women, S. was her name.
became oppressed by the heat of the fire ; 58. Thus she said to her
husband, I will take a bath ; 59. when she went into the water, she began
to swim. 60. After that H. came to look at her and spoke to her : thus
you will be transformed. 61. At the same moment he spoke, the woman
was changed into a porpoise.
62. When the other woman saw this, she was seized with fear. 63. she
63. tho-khojabi-n bia tha lihi th-ieretsi-wa tata-n, amaha th-ani-sa-koba

she-beg that her-husband strongly what her-doing-past
amathali wakhai-tho, lu-ssikie-n~bia ussa-loko\no. 64. Ken baikia sa-thie
thing evil he-give good-in it then good
l-a-fa adia-n tho-ma da 65. d-ani-fa khoro wakhaja-tho amathali

he-do speak she-with I-do-will not evil thing
bo-ma l-a\tah, 66. kia diki da, a-bira-tsi l-a-n-bia tah tho-khona,
thou-with he-said that after mock he-do she-at
th-imithamithada k-akkaneki-n. 67. Ken khoro toh hijaro da akhojaba-
she-laugh-laugh loudly then that woman beg-again
re-ma barlie-n da re, l-ienati-n bia tah abalokho dien khoro toh-mon da, kia
indeed him he-begin different like thing her-to that
tah a-mithadakotho-n bia da\no tatta-sabo-n, aikasia-thi thana th-iefiro-wa
laugh-cause her hard-more forget her-body-own
ma-ibo-tie tah a-mithada-n da. 68. Halika mo-tho adi-he-ron\tah lie-dia-sa
not-cease laugh whatever word-only his-saying
tho-mon th-iebowa-ti-ka-khoro a-mithada-n ; 69. kenkhoro baikia I [a

she-to she-cease-wish-not laugh then he will
adia-n : mitha\da b-ansi-a hadien, haliman\bo-fa a-mithada-n bu-kkakke
speak laugh thy-wish so how thou-shalt laugh thy-life
man. 70. Kia diki lie-dia-n bena kidien, th-ebeso-n-a-n-bia kodibijo
whole that after he-speak after thus she-change bird
dien. 71. Ken kia kwan kodibijo kharo-ren-man bia n-aithie-n da. 72.
like and that bird now they-know
T-ah koba toho l-iereitho iebijanteh Harliwanlie\da kodibijo-bia a-beso-n-a
it-was this his-wife second H. bird changed
koba. 73. Th-ieri tho l-iereitho\da th-sa-kho : Orliro, ken toho kodibijo
her-name that his-wife it-call O. and that bird
th-ebeso-sa koba loko-n th-ieri\da : Beletatta. 74. Kidia l-a koba
she-change-result past in-at its-name lame-strength (?) so he-did
begged her husband to pardon her the sin she had committed. 64. Thus
he spoke with kind words to her, saying 65. I shall not hurt you.
66. But after that he begins to tell her all sorts of jokes, and then she
laughed loudly. 67. When the woman begged him again, he began to
say many talks, so that the woman forgot herself and started laughing
again, and could not cease laughing. 68. At every word he said to her,
she laughed incessantly ; 69. then he spoke thus : you like laughing and
so you shall laugh your whole life long. 70. After he had said that, she
changed into the shape of a bird. 71. And to this day that bird is well-
known. 72. Thus H.'s second wife was transformed into a bird. 73.
The name of that wife was Orliro, and the bird whose shape she took is
§ 212 THE STORY OF THE FOUNDER OF THE MEDICINE-ART 283
Hatliwanlie l-erejonotsi bija-nino a-jarlodokoto-n, na-wakhaja

H. his-wives two enslave-cause their-wickedness
khonaria n-anie-sa-koba.
for the sake of their-doings-past
75. D-aakah ki-fa Hadiwanlie khona kowan.
I-tell further H. concerning yet
76. Toho tah da, naha bijanino l-iereitho-be l-ebesokoto-sa-koba.
those two his-wives he-change-caused
atenowa-ro tah kasekoja bia-koba da. th-ibijanthe tah l-ireitho da, beletata
the first porpoise became the-second his-wife caracara
bia koba kharo-ren da.
become now
77. Naha tah bijanino l-okijotsie l-ajarlodokota-koba no, lo-joo tah da.
those two his-brother he-enslave-caused plur. 1 his-mother
a-khojab-n bia tah da ie, lo-robeti-n bia jowaria, jon-tho koba
beg him he-extract from thence place
l-iemikodokoto-n da je. 78. tatta-n doma tah lo-joo a-khojab-n da ie.
he-send-cause them strongly because his-mother beg him
l-onaka koba kidaba je. 79. Naha tah bijanino l-okijotsie ieri\da :
he-took again them those two his-brother name
Orlowama ma-thi Hiwanaka.
O. and H.
80. Hiwanaka tah da ma-bena-li-jo mamn-thsi koba. mawadilija
H. without-bone-spirit there-person mamari, impossible
aba-nro l-oso-n tho-rija-be\da. belle l-a-nnada ma-bena-n doma da ie.
other place-at he-go they-from lame he-was without-bone because he
81. Lo-wa wabo\tah. l-onake-fa l-okitsie-wa. 82. Kenkhoro baikia
he-self very(?) he-take his-brother-own then
called Beletatta (caracara-falcon). 74. In this way H. punished both his

wives for the sin they had committed.
75. I shall now continue the story of H.
76. Well then, he had metamorphosed his two wives, the first into a
porpoise, the second into a caracara-falcon.
77. His two brothers, whom he had banished, had sighed in exile for a
long time already, when on a certain day his mother came to him, and
begged that they might be released from their place of exile : 78. because
she entreated him so strongly, he made up his mind to release them. 79.
The names of the two brothers were Orlowa and Hiwanaka.
80. Hiwanaka was exiled into a country of boneless people (spirits ?) ;
he could not walk any more, because he had no bones in his flesh. 81.
He went there himself, in order to deliver his brother. 82. Before he
lo-maraka da [a lie dikowa\tah l-oso-n-bora jomnro da. 83. Waboroko

he-rattle he after he-go-before there path
lokko tah l-otsikie-n-bia ma-benalijo-be da, a-jokhatho-bo [irobero
in he-find boneless people hunting tapir
kanbanna-ron tah, th-ifirobero-n doma tah no, 84. lo~jjoko-n-bia\tah,
butterfly-only tapir because (?) it he-hit
tho-bora be da\no ; kia doma toho kanbana [irobero kharo-ren th-a-n-bia
it-before it therefore that butterfly tapir now it-being
ballalla thsi-dien kerouwakowan anekebo da. 85. Lo-bali-ka\tha
round as § 108 A midst he-pass
th-iesikowa-nro da, lu-ddikkhe-bia tah. l-okitsie wa, kawa-u-ka tha jomn da,
the-house-at he-see his-brother own absent-were (?) there
kia doma tah, lu-dkhi-n jon-tho da ie, lo-bena tah leta leta ba-n tho bahe
therefore he-see there him his-bones put-put the house
khona\da, 86. l-unneki-n-bia tah da\no, lu-lletadi-n-bia lo-mn kida
at (?) he-take them (Sm. a-ltadii-, to put on) he-at again
toho lo-bena, abaren tah tattabedi-n bia da ie. 87. L-onaki-n bia tah da
that his bones forthwith make stiff him he-take"
ie, th-ujjafidi be toho mabenalijo da. 88. Ken khoro baikia, l-osso-fa
him they-were out (? § 69) the b. p. then he-go
l-okitsi abo\da a-tede-ni, wa\tha khoro-tha-i th-a-n l-a-wa\da, kiadoma
his-brother with flee long is not being himself (?) therefore
tho-kojo-wa bahe-nro, addikhe-ren kawa wa kolan.
they-return house-to after (?) each other (?) swift (?)
89. Ken na-wso-n bena da, toho mabenalijo-be, awso fa na-ienabo.
and they-go after those b. p. go they-after
Th-osa\tah abenan da je, kija doma tah, nah-osabo-ka. 90. Toho
they-go moment (?) them therefore they go-very (?) those
went, he practised his medicine-art. 83. On the way he met the boneless
people, who were on the hunt ; a butterfly as big as a tapir went before
them [they were hunting for a butterfly ?] 84. He shot it with an arrow,
and the place where he shot it may be seen to this day : a circular spot
[on a rock, or in the wood ?] 85. He passed by and came to the place
where his brother was. He saw his brother, having no bones at all ; other
people he did not see ; his bones had been extracted from his body by the
inhabitants ; 86. he took the bones and put them again in his brother's
body. 87. Then he took him along with him, whilst the inhabitants were
still from home. 88. After that he fled with his brother ; when the
inhabitants came home, they perceived it.
89. The boneless people pursued them, therefore they ran swiftly. 90.
§212 THE SIORY OF THE FOUNDER OF THE MEDICINE-ART 285
mabenalijo-be osabo-ka tah na-ienabo, t(?)-ohtsika tah nah khona, aba

b- p. go-very (?) they-after they-find they concerning an
jesi sikowa loko-nco nah-kodon-a-n bia tah da. 91. Ken khoro baikia,
armadillo hole in-at they-enter then
th-a-n\da be jomn kia jesi sikowa lokowaria tah, l-dena-wa, lo-fetikitie-n

being there that armadillo hole in-from his-arm he-put forth
bia teh lu-kkabo-wa\da, orie dien tah th-iebitsiro.

his-hand snake as they-to
92. Kenda Hadiwanlie l-okitsi o-ma toho jesi sikowa loko l-a-
then H. his-brother with that armadillo hole in he-
n-kha, jon-kowa tahtha kia mabenalijo-be da, abaren tah korlijaka bia
being there-yet b. p. suddenly parrot to be
l-ebbesokoto-n lo-ma wa l-okitsi da. 93. Kia diki da, nah-moroda koba
he-change-cause he-with own his-brother that after they-flew
korlijaka-dien tho-rija-be. 94. Harliwanlie awonaka koba l-okitsi tah toh

parrot-as they-from H. took his-brother those
mabenalijo-be oria. 95. Nah-jonatho tah abarlitaja daje mienkhoro,

b. p. from their-mother wait (?)j them very
m-aithie-n th-a-n doma amaha balie-n nah-ma. 96. Nah-morodo-n

not-knowing she-do because what pass they-with they-flew
koba toh jesi sikowa lokowaria, nah-osa-koba nah-sikowa-ron,

that armadillo hole in-from they-went their-house
bahjorl-adiako tah nah teni-n-bia da.

house-tiebeam-upon they tread (?)
97. Kia diki kida, Harliwanlie adia-ka lo-jo ma-tsi lo-jo-no o-mn da,
thereafter H. say his-mother and his-family to
n-iesado-n-a bia tah. 98. Aban diaro tah, korlija-be a-moroda-fa nah
they-prepare one time parrots fly their
The boneless people hotly pursued them, and they found an armadillo-hole
and entered it. 91. When they were in the armadillo-hole, he put forth
his arm and his hand was changed into a snake. 92. When H. with his
brother were still in that hole, and the boneless people were waiting for
them, he suddenly metamorphosed himself and his brother into parrots.
93. Thereafter they flew away from them, as parrots. 94. H. had brought
back his brother, and delivered him out of the hands of the boneless people.
95. Their mother had been anxiously awaiting them, because she did not
know what would happen to them. 96. W^hen they had flown out of the
armadillo-hole, they went back to their house.
97. After that, H. said to his mother and to his family, that they should
prepare themselves. 98. One time parrots flew past their house ; they
sikowa adi-ren, hijadie tah iewi abo bierakhatowa-loko toh, 99. Ken
house upon takini-tree fruit with play-in and
bierakhatowa th-a-n-kha th-abo da th~etikidie~n bia thoria liehi
play being it-with it-fall that-from he
Hadiwanlie ren sikowa sibo, abaren tah lu-kkaratUn bia lo-koti abo da\n.
H. house before suddenly he-bury his-foot with it
100. Hadia th-a-n a-tikidie-n o-ma kida tho thokho bia aba kodijaka da,
thus being fall with it descend one parrot
th-dia-n bia tah /o-ma a-khojabi-n tah da ie. 101. Tho-kojaba tah da
it-speak he-with begging him it-beg
ie tatta-n bo-ssika-li da-bierakha da-mn kidaba tha tah lo-mn, lo-kona
him strongly thou-give! my-play I-to again he-to his-thumb
abo tah lu-kkarete~sa~ja da n. Badien baikia tho~khojabi-n da ie th-osa
with he-bury it really it-beg him it-go
lo-rija da. 102. Wa-tha-koro bodo-n toh hijadie da fata katsie dikhidi-ron
he-from long is not sprout (?) that takini-tree moon after-only
baikia firo-ja\da\n, k-adenabo ka\tah da\n. 103. Ken wai lu-ddia-fa
great it with-branch is it then he-speak
nah mn da wa-ossa-li jahari toho hodoro bana da wa-robeto-n-a-n
they-to we-go! here this earth surface from we-extract-ourselves
ajomn ron wa-oso-n-tsi. 104. Jowaria kida nah ossa-koba a-medi-n toh
heaven we-go-person therefrom they went climb that
hijadie iesie-nro nah-makowa-ren koba, kidia nah koba ajomn ro. 105.
takini-tree top-at they-all thus they did heaven-to
Toho Hijadie a-doladowa-koba nah abo da. 106. Kidia l-a-koba
that takini-tree uproot (take root?) they with thus he-did
Hadiwanlie ajomonro lo-jo-no abo awso-n.
H. heaven-to his-family with go
flew to and fro and played with a takini-fruit (§§ 167a) 4), 205). 99.
Whilst playing, the fruit fell on the ground, just before the house of H..
who at once put his foot upon it and buried it in the soil. 100. Directly
the fruit had fallen, one of the parrots flew down, and spoke to him and
besought him. 101. It begged him that he should give it back its toy, but
he pressed it with his thumb deeper and deeper into the soil. Its begging
was of no avail, and so it left him. 102. The takini-fruit grew quickly ;
after a few months it had become a big tree with many branches. 103.
Then H. said to his family : "let us go away, in order that we may be
delivered from this world." 104. Thereupon they all climbed up that
tree ; they all went up. 105. The takini-tree had uprooted itself from
the earth. 106. So H. with his whole family went heavenward.
§ 123 | HE CHILDREN OF I HE SUN 287
107. Kin doma wakili be-koba toh hijarli da, mienkakho nah-kisida-n
therefore formerly the takini-tree very they-esteem
da\no.
it
107. For this reason all true Indians in ancient times have always
considered the takini-tree as being holy.
§ 213. The children of the son; one of them becomes Orion

(§ 166-• e), and comp. v. C. 7e Ant II, 682, Pen. 69e, R. 19a, Sect. 29ff,
142, 303, D. 8, 259, 339, B. 5e, 29, Koch-Griinberg 45d, n°s 35, 38, 64,
79, 80, 102, 106.
The sun was a man, who, every dry season, went to a creek where fish
was plentiful. At that place there lived a man who had a beautiful daughter
and the sun fell in love with that daughter and took her to wife.
The woman became pregnant with twins. She went to seek for her
husband, but she lost her way. She came to a spot where there were man)
flowers, and the children in her womb said to her : "Mother, gather those
flowers for us, the best of them". The mother carried many flowers with
her in her hands. Then they came to a big bees nest, and the bees stung
her. And the mother became very angry with her children, and scolded
them, and the children grew angry also.
There were two ways ; the woman chose the wrong way l); the children,
who knew the right way. would not say anything to her. So the mother
came into a desolate country, inhabited by cannibals. These put her into a
cage, and there she gave birth to two boys.
These cannibals were vulture-spirits, for the vultures (carrion-crows)
are (Creole : opece,) eaters. The common vultures now said : if it is
possible, we shall help you, for these people are bad ; if they kill you, they
will not give us anything of your flesh.
Then, on a certain day, the mother was killed and eaten. But the children
were with an old woman in a hidden place. Then the other vultures said :
"what is this we hear ? is it the child of that woman ?" But the old woman
answered : "it is only a piece of intestine that I am cleaning, and this is
what you hear as the sound of a child".
The old woman brought up the children, and these cared well for her.
But when they were grown-up, they would not stay any longer with the
old woman. For they said : these are no real people, but eaters ; and they
resolved to kill the old woman. They said that they had seen fruits in the
wood, and that the old woman should go into the wood to gather those
fruits. And there they have murdered her.
') In a Kalina version : the path of the moon.

288 THE CHILDREN OF THE SUN § 213
Then they walked for many months in the wood, and they came to a
place where people had lived ; but the people themselves they didn't see.
Then they wanted to see what sort of people lived there, and they climbed
up a high tree, and remained there. They saw how an old woman
(Taukelelelio, the anuana~yo or anano-yo) came to fish with a big sieve.
The woman saw the image of the boys in the water, and thought that they
were men in the deep, and she tried to ladle them out with the sieve, but
she did not catch anything. The boys reveled in this ; one of them laughed,
and the old woman perceived that they were sitting in the branches of the
tree. That woman could not climb up the tree ; she was not a real human
being, but a devil. Therefore she went to her village to fetch something
wherewith she could catch the boys, but she found nothing. Then she went
back to the wood and fetched a great many pingo-ants. These climbed up
the tree, and bit the boys, and when they could not stand it any longer, they
fell to the ground. The woman immediately killed one, and ate him, and
took the other in a cage with her.
That woman had a beautiful daughter, who always stayed at home,
whilst the woman went out to look for food. The next day, when the
woman had gone out, the girl went to the boy and began to talk with him.
The boy promised the girl, that he would take care of her mother and her,
if she would ask her mother permission to marry him. And so it happened.
But then the boy said : "what will happen, when your mother comes
home and brings nothing? then she will eat me. Have you no place to hide
me in ?" Then the young woman answered : "I have no hiding-place, but
when my mother comes, I will put you on my body, under my kiweyu
(apron)".
The mother returned with an empty bag, and was hungry. Then she said
to her daughter : "where is that boy ? you have allowed him to escape !"
But the daughter said : "it is not a bad boy, he is good to us ; I love him ;
he will take care of us ; don 't kill him, for I have known him as my
husband". Then the mother gave her consent. And every day the boy went
to the sea to catch something.
One day the mother followed the boy, in order to see what he would
catch. He caught many fishes, but the mother ate everything and brought
nothing to her daughter, and said : he has brought nothing. And this
happened many times. And then the boy became angry, and one time he
said to his wife : "spin much cotton for me ; I want it for some purpose".
But he did not say for which purpose he wanted it.
He came to the sea-coast, and caught many birds, and with their feathers
he made something like a wing.
After the mother had eaten everything up the third time more, the man
came home, and said : "your mother must come to-morrow to the sea-shore,
for I shall catch much, and she should help me to carry it".
He did not catch anything, but he brought the coorial (canoe) in the
midst of the water, and told a shark to catch and eat the mother, when she
§214 THE MAN WHO ROASTED HIS WIFE 289
waded through the water to the coorial. And so it happened. Her milt1)
floated on the surface of the water, and began to cry. The daughter in the
house heard this, and became afraid, and came running along. But the man
tied the wing to his back, so that he would be able to escape, if necessary.
When the daughter arrived, the milt spoke again, saying : "your husband
has murdered me".
The daughter took some object with which to slay the man. but he began
to fly. She could only get hold of his leg. And the man with one leg, flew
upwards, and became the constellation of Orion.
§ 214. The man who roasted his wife

1. and 2. Dutch spelling
(comp. Pen. 17a, II, 39, 60 (with a noteworthy explanation), R. 19a, Sect.
131 A, 207, Nimuendaju 49, 90.)
1. Wakili koba, aba\tha wadili l-iretho-wa lo-fara koba kenda
long ago his-wife-own he-killed and
l-iedibaleda da\no; th-ekereketi-n khonaria 6ni kolo, l-eimato-n-a
he-roast her she-bind-cause for rain soaked (?) he-angry
doma ki-dia l-a koba.
because thus he did
2. Abk-ka\tha oni-sabo-ren a-khie-n, seme ke da fa do adonko-ni
one time rain-very (raining) sweet I will sleep
l-a-bo\tha adija-n. 3. Ken thada t-ecilikianoci~wa\da th-onake-fa-de
he-said speaking then her-brothers-own she-take
n-akorotj-bia-te [a\da\i. 4. N-akorata\da\i khidoa-ni to oni ka-
they-bind him They-bind him verily the rain in
loko\da aradi~(n uri-ka. 5. Kien waithada mauci-dia-ro\da na-dokoda-
him entire night then § 121 e) morning they-loose
ki kadoba\i.
again him
1. Long ago, there was a man who killed his wife, and roasted her,
because he was angry that she had had him tied up in the rain.
2. Once, when it was raining heavily, he said : I will sleep sweetly. 3.
Then she called her brothers to bind him. 4. They bound him really, and
during the whole night he stayed in the rain. 5. Only in the morning did
they untie him.
') "Milt", as well as "liver" in § 214, probably has a symbolic meaning.

Verhandel. Aid. Letterkunde (Nieuwe Reeks) Dl. XXVIII. B 19
290 THE MAN WHO ROASTED HIS WIFE § 214
6. Toho amatali a-bale-to lo-ma\da seku-diaro l-a\to\koto\da

this thing pass he-with § 1 1 6 d ) ? § 140 c) he-do that not (?)
l-iimato-n-a a-dokotu-n\da ; kiadoma\da lAretu-dyaro u-ma-q\koTo\da lu-

he-angry show therefore his-wife § HO c) to not (?) he-
masemedoana\kor6\da. 7. Kiad6ma-koro\da l-iiretd\da l-iimato-n-a
not-sweet-be not therefore-not his-wife he-angry
aithana\da.
know
8. Ki~adiki\thada kasakabo balT-m-bena ki(r) bena w-ad6r]ka~ba~te
that-after day pass-after then let us sleep
l-a-bo\tha to l-ireito mun\da. 9. Kiadoma thada th-osa-kuba lo-ma\da
he-say this his-wife to therefore she-went he-with
konoko-nro\da addrjka-rjro.
forest-at sleep
10. KidianSna baikiada\i a-yukhayukadi-(n. 11. Lo-yokha-ka thada
custom, § 88 c) he hunt-hunt he-hunt
kutha\tada abalokodiko lo-fara\da. 12. Sa-m~bena\de ka-dibali-(t] bena\
animal all-kinds-of he-kill good-after with-roast-after
da\i, kienbaikiada aba(rj-fa\da itiriti\tha l-6roka\da. 13. L-ilesa-ka\thada\(rj
he then other basket-reed he-gather he-split it
keke-bia lo-dora\da. 14. Ma-ibi-kwa\ta\(n kha\tada b-ikisitoa-
basket-become, § 171 he-plait not-ready-yet it when thou-try
te a-bira~lok6-ci\di(n thu~muin\da. 15. Kienbaikiada lo-baletokota kiawai
joke-in-person as she-to then he-sit-cause § 48
lo-dorO'Sa-bo 6-loko\da\no. 16. Kidia l~a~n-bena thada\no t-ohsa\kika
his-plaited-thing in her thus he-do-after her she-go(again)
tho-lokoaria daba. 17. M-Tbi koa l-asana\da(n a-doro(n-bo\da\(n
it-in-from again not-ready yet his-work (§ 30) plait it
6. He did not show for a moment that he was angry on account of what
had happened to him ; therefore he did not show a wry face to his wife.
7. So his wife did not know that he was angry.
8. Some days later he said to his wife : let us go and sleep in the forest.
9. Therefore she went with him to the forest and slept.
10. As his custom was, he went hunting. 11. He hunted and killed
many animals and other things. 12. After he had sufficient, and had
smoke-dried it, he gathered basket-reed (Ichnosyphon gracile). 13. He
split it and plaited a basket of it. 14. When the basket was not yet ready,
he said as if in jest to her : try. 15. And he made her sit in the thing he
had plaited. 16. After that she went out again. 17. He had not yet
finished his work, when he called her again. 18. She went again into
§ 214 THE MAN WHO ROASTED HIS WIFE 291
yu-watia\ki\thada(n l-isimaka kikada ba(-q l-ibici-wa. 18. T-oso(rj-bia\

there-from he-call again her he-to-own she go
kidaba to 6\da lo-doro-sa-bo kiweke o-loko-nre kidaba. 19. Th-aitana-
again that his-plaited-thing basket into again she-know-not
koto amaha balli-n-fa-n da\no.
what pass-shall her
20. To~osoi)\ki\tada to-loko-nro\da m-aith6~n~a\t-a-q\ka l-osa mokodo-n-
she-go it-into not-knowing he-go swallow (?)
bia toho kiki\da m~ibi-koan-t6\da abakari(n, l-ekoro-m-bia thada
that basket not-ready-yet-thing suddenly he-bind
t-esibo\da kia\da keke-loko\da. 21. Tano\d-aucika\da\bo l-a-m-bia tha
its-face that basket-in now I-get thee he-says
to-muin\da k-aima4oko-di\da. 22. L-okoro-n-doma t-isibo\da halika\t~a-sa-
she-to wrath-in he-bind-because its-face how (§ 30)
bo-ya ma koro\da a-boratu-n-a\da. 23. Bagi-ya baikade thu-kuyabm(n
can not deliver really she-beseech
da i a-ye-n\tha lo-mui(n balin, le-kona-sa-bo-ya koto the-kuyabui(n
him weep he-to indeed he hear-result not she-beseech
kona-n\da.
at
24. Kienbaikiada kako-iya le~dibaleda-ya-fa\da(n yom-baikiada. 25.
then living he-roast her there
YoQada-bana th-a~n-ka\da kako-kwa t-a-rj-ka\da adakwatha-ya koyabo-in
barbecue-on she-being live-yet she-being ask beseech
balT-n\da\i. 26. Lo~kh6to-m~bia\ta ikihi th-a-bo\da. 27. Kienthada
indeed him he-collect fire she-with then
th-odo-m-bia\da. 28. Th-odo-n-bena thada lo-dokoda kienbiadaba to
she-die she-die-after he-loose that
keke\daba thawa. 29. Kit] kdba kiada lo-kholobeta-da\t) kuta~di(n. 30.
basket § 120 a) 3) then he-cut up her animal-like
the basket, which he had made. 19. She knew not what was going to
happen to her.
20. When she had entered into it, without her knowing it, he suddenly
closed up the unfinished basket, and tied her inside. 21. Now I have got
you, said he to her in wrath. 22. Because he had tied her, she could not
free herself. 23. She besought him weeping, but he gave no heed to
her prayers.
24. Then he roasted her alive. 25. When she was on the rafter, and
still living, she was asking and beseeching. 26. He collected firewood.
27. Then she died. 28. After she had died, he untied the basket. 29.
He cut her up like an animal. 30. After he had cut her up, he roasted
B 19*
292 THE MAN WHO ROASTED HIS WIFE § 214
Lo-kolebeti-m-bena\da\no l~edibalede-fa\da\(n. 31. Sa-wabo l-ed\bale

he-cut up -after her he-roast her good-very he-roast-
di-n-bena\da\no lo~lokhoto fa wayali loko\da\no aba-bt l-edibali
after her he-put-in knapsack in her others his-roasted
kotha-siroko 6-ma a-herekede(n. 32. Kie(nwaida le-koyo-fa\da yuwaria-to
animal-flesh with gather it then he-return from-thence
thi\da\i l-tsikwaa(nro.
flee he (?) his-village-at
33. L-ande-fa\thada bahdii\n\da, l-ireitu o-yono amurj. 34. Na-malitha\ta
he-come house-at his-wife family at they-make
a~ta-hdii lo-bora-n da. 35. L-anda\tha na-mun\da. 36. L-andi~n~kona\
beverage he-for he-come they-at He-come-when
thada na-sika naha bahii-n~ci le-taha wa\da. 37. Le-tha\ta\no
they-give these house-at-person his-drink he-drink
mira-loko-ci-di(n. 38. Le-ti-m-bena\tha\no yuga-ci l-a kikataba
haste-in-person-as he-drink-after it disturb he-do again
ansi\da\ba. 39. D-ausa kika thedaba l-a-m-bia\ta na-mutn\da. 40.
peace I-go back-again he-say they-to
Da-onaka-fa turaha u-ma l-a-m-bia\ta na-muin-da. 41. Hadiaki\thaati
I-take-will her with he-say they-to So
kudu-ni l-a-m-bia\ta a-mo\ida-n\da\ye. 42. Kianthada lu-kuyua kikadaba.
heavy he-say deceiving [them then he-returns again
43. L-idiki-(nren\thada na-koloQOSo-(r) bia lo-woyali-a\da. 44. Lo-
he-after they-shake out his-knapsack his-
woyali-a u-sibo\baikiada l-isika-ya too\da l-ireitu o-bana\da. 45. Funasa-
knapsack face he-put this his-wife liver Hungry-
(n-doma thada\yi aredabo\kena\da kuta-bana-bia n-ikisi-ka\da\na
because they bite then animal-liver they-think it
(smoke-dried) her. 31. After he had roasted her thoroughly, he put her
into a knapsack with the other dried meat, and tied it together. 32. Then
he returned from thence to his village.
33. He comes to the house, to his wife's family. 34. They make tapana
for him. 35. He came to them. 36. As he came, the inhabitants of the
house gave him to drink. 37. He drank hastily. 38. After he had drunk,
he made haste again. 39. I go back again, said he to them. 40. I shall
fetch her, said he to them. 41. She has a heavy load, he said, deceiving
them. 42. Then he returned.
43. After he had gone, they emptied his knapsack. 44. Uppermost in
his knapsack he had put his wife's liver. 45. Because they were hungry,
§ 214 THE MAN WHO ROASTED HIS WIFE 293
to-banna\da. 46. Kienbaikiada n-ekei-ya to to-bana'da. 47. N-iki-m-

that liver then they-eat that her-liver they-eat-
bena(t) sa-wabo to kako-td o-bana, na-koloQoso-m-bia to wayali-loko-
after good-very that human liver they-shake out that knapsack-in-
aria\da. 48. Adexke~re\n~a-m~bia\tade to kakho~to\da to-makwa
from see they do that human being all
th~aniko\da to-koti-dibaleda-sa ma-tho the-kabo\de harafn t-iisi
her-things, § 78 e) 2) her-foot-roasted-thing with her-hand complete her-
kowai l-edebalidi-sa to-makwa th-uyedi. 49. Kiata n-adeke(n
head § 48 b) roasted-thing it-all her-necklace. § 112 e) they-see
doma\da n-eweda-ti-ka-ti tata-loko to na-mokodo-sa-wa bali-n. 50.
because they-vomit-wish strong-in that they-swallow, thing-own indeed
A-tho\ibaikia na-tha-ya bali-n n-ewedt-m-bia\tha\no. 51. Kiaki\thada
beverage they-drink indeed they-vomit-tobe it then
to amahtali bali-to\da aimatafn bia na-kobdroko n-auso-m-bia baikia
these things reality (?) angry they-among they-go
wadi(n l-ibici da.
seek he-for
52. N~aucika~sa~bo~ya\k6ro\da\i; fho-to\tha ade-be-ra-tu-si ada
they-flnd-result not him great high top tree
lu-muda-ya a~yakatu~n~a bali~m\baikia. 53. Auda-bia dia\na a-wadi-(n
he-mount hiding indeed mad thus seek
l-ibici. 54. N-aucika-ya koro\de. 55. To-moroa thada ada si-waria
he-for they-find not but tree top-from
yo-q-koro lu-yakatu\n-a, yuwaria thada l-edeke-sa-kathTda\ye. 56. Bali-n\ta
place he-hide from thence his-see-result-hide them indeed
n-awadi-n l-ibici-ro\da, naAboa lo-konariaa\da. 57. L-aici-(n na-ibo-n-oa
they-seek he-for they-cease he-for he-know they-cease
they bit the supposed animal-liver. 46. Then they ate that liver [the
mother of the family ate first from the liver]. 47. After they had eaten
well that human liver, they shook out the remaining contents of the knap-
sack. 48. They saw all the things of that female : her dried feet with
her hands complete, her head which he had dried, all her necklaces. 49
As they saw that, they strongly wished to vomit out that which they had
swallowed. 50. Tapana they drunk in order to vomit it out. 51. Then
they were very angry and went to search for him.
52. They could not find him at all ; he had mounted upon a high tree
and was well-hidden. 53. Frantically they sought for him. 54. They
found nothing. 55. But from his hiding-place on the top of the tree, he
spied all. 56. Really they sought for him, they stopped. 57. When he
294 THE MAN WHO KILLED THE BUSH-SPIRITS § 215
lo-konaria lo-thokoda-koba unabo-(rjr6\da yuware\ki\da(n ld~td(uda-koba

he-for he-descended ground-to from thence he-fled
aba sikoa-(nro.
other village-to
knew that they had stopped searching for him, he descended, and fled to
another place.
§ 215. The man who killed the bush-spirits

[In the corresponding Warau tale, recorded by R., 19a, Sect. 19ff.; the
hero is called Kororomanna (this volume, § 166 e> 2> ]; comp. also D. 8, 188.
1. Aba\t-a loko\da. 2. Konoko-n thada ilasa-ci-bu\da\lira l-ityiritya-
one it-is man forest-at splitting he his-cane-
wa, ada thada firo-tho diako balakoa l-a-bo\da. 3. A-hilasa-m-bo, kt(n-
own tree great upon sitting he-did splitting theD
kita le-kanaba lilesa-rj di(n cikisikisidi-(n~bo\da. 4. Kiadoma thada
he-heard splitting as (split-cane-sound) therefore
l-edeka-bo da : hama-ro(n ikisida(n\da\i. 5. Biambi wa\thada ibiro-be\da
he-look what imitate (?) him a couple little ones
kia ada ka-loko-tu o-lok6-ya~bo\da, 6. Konoko-kuya iisa-be-wa-ya
that tree hollow in-being bush-spirit children-own
thada\no. 7. Kiadoma thada lo-dobada-the\da to ibiro-be-da
they ') therefore he-pull out those little ones
thd'lokaaria to firo-to ada lo-[aro-m-bia\tha to ibiro-bi\de konoko-kuya
it in-from that big tree he-kill those little ones bush-spirit
iisa-be de. 8. Urali th-a-bo\da lu-cada-ka tu-bada-loko-di-a th-6do-m~bia
children curare it-was he-prick their-nail-in they-die
da. 9. Kiefnbena lo~fara-be(n-doma\da\(r) l6-mode-(n bia thada
thereafter he-kill-just nowbecause them he-mount
aiomufn ada-si-nro\da th-idiki\da.
high tree-top-at it-after
1. There was a man. 2. In the forest he was splitting basket-reed,

seated upon a big tree. 3. As he was splitting, he heard as it were the
sound of splitting made with the mouth. 4. Therefore he looked to see
what could be imitating him. 5. Two small children were in the hollow
of that tree. 6. They were children of a bush-spirit. 7. Therefore he
pulled them out of that tree to kill them. 8. Poisoned (curare-) arrow-
points he pricked under their nails to make them die. 9. Then, because
he had killed them, he afterwards climbed a high tree.
') § 178, nature-spirits are regarded as belonging to the class of non-rational beings (nature).
§ 215 THE MAN WHO KILLED THE BUSH-SPIRITS 295
10. Ki(n kubaikiada k-ireakata th-ande-n\tu konoko-kuyahalda.

then married-couple they-come those bush-spirits
11. Th-edeke-m~bia\da t-iisa-be a-udo-n da. 12. Kiadoma baikiada

they-see their-children dead therefore
to-bona-ka\da\i. 13. Lo-iiya\thada th-edeke-m-bia\da kulisa-crako\da.
they-follow (§ 64) him his-image they-see pool-in
14. Aiomo-ro ta-ko\deke-tho-na-ma da\no ma(nsoa(n doma\thada k-akusa-
high-at not see-can it very because with-eye-
bona-n\da. 15. T-edeke-n-doma\thade uni-rako l-oya\da th-aitha\da\i
surface they-see-because water-in his-image they-know him
aiomufn ada-si~n\da\i. 16. Kiadoma thada thu-mude-fa tho wadili-
high tree-top-at him therefore it-mount that male
koro\da ih-aboloka-nto tho-mode-fa\de l~ibitsi-ro\da to ada khon~di\da.
§ 176 c) 2) the-top-at it-mount he-to that tree-on person
17. Ka-sitodai~to\tha thu-mudi-(n-bo\da ; ci-tora-(nro da th-inaloko\thada
upside-down it mounting head-foot-at its-hind parts
ku[a-iwi-abo da lo-yoko-7j-bia\da c-iwisi dyako~ri(-q th-6do-m-bia\de.
kufa-fruit-with he-strike its-testicle upon it-die
18. Ma-mudi-(n koa\t-a-r)~ka toho\da konoko-kuya\da l-ibitsi-ro aiomo-
not-mount-yet it-do-when that bush-spirit he-at high-at
ro, kia~bora~kwa~n\da to-soka~ti-ka\ta to ada l-a-bo da. 19. To-soko-m-
that-before-yet it-cut-wish that tree he-was it-cutting
10. Then came the couple [man and wife] of bush-spirits.

11. They saw their children dead. 12. Therefore they followed him.
13. They saw his image in a pool of water. 14. They could not see
upwards, because their forehead protrudes over their eyes (do. R. 19a,
Sect. 23, 99). 15. Because they saw his image in the water, they knew
him to be upon the high tree. 16. Therefore the male bush-spirit began
climbing to the top, to get at the person that was on the tree. 1 7. Upside-
down it was climbing ; when he was upside-down, the man hit his testicle
(see R. 19a, Sect. 99) with a kufa-huit (Creole abrasa, Clusia sp. 1)), and
he died. (N o s 18—27 form part of the history which the narrator had
omitted).
18. Before the bush-spirit climbed towards him, he wished to cut down
that tree on which he was. 19. When cutting, the axe got loose from the
!) D. 8, 267 ["The nest of the humming-bird is a marvel of strength, lightness,

and beauty. It is skilfully plastered throughout with the clammy part of] the cu[[a or
wild onion, the seeds of which resemble canary seeds, and afford food to some birds.
An Indian will avoid treading on an unripe fruit of the cuffa, dreading from its
acridity a sore called "stone bruise". At the risk of the stone bruise, the toes rubbed
with the cuffa are said to be safe from bat bites." See also R. 19a, Sect. 168.
296 THE MAN WHO KILLED THE BUSH-SPIRITS § 215
bo ki l~a-bo\da tho-baro~n\da a-fulido-n-a~bia tho-daya-konatia kin\to~

he-was (?) its-axe loose its-handle-from then it-
tobadoa to-bag6\da uni~rako-(n. 20. Kirj kubakiada wadi-tho\da
falls its-axe water-in then long
bokhorona\da t-ethekeke-fa th-eneka-ki-m-bia\to tho-baro-na wa\de. 21.
creeper it-pulls it-take-again that its-axe-own
Bavi-ka thada abaroko bokhorona(n t-ethekede~n\da. 22. To ibi-n-doma
though several creeper it-pulls it thin-because
to-bokorona\da iera\thada uni~vako\da ka-itQudaratha-ya-bo
the-creeper there, § 45 c) water-in coming in a heap together, §§ 122d)2), 108A
k-alebetu-n~a uni-tako toh bokorona\da. 23. Kiadoma\da mintoko tula-q
coiled water-in that creeper therefore very deep
to oniabo morotha-ga. 24. Kialoko\da iboro\th-a(n-bia to-baro-n-
that water think that-in remain its-axe-con-
kona\dia\da. 25. Toho yawo-barofrj na~Qomi(rj alaso; to\
cerning thus This devil-axe they-call (§ 139 b. c) ?) tortoise it
thada konok~uya~kuba o~baro-(n thora tho~tobadi(n koba\thada\no
was bush-spirit-former axe that it-lett fall long-ago it
thu'baQO-na kulisa-rako-(r]ro kia\thada to alaso bia~koba\da. 26.
its-axe-own pool-in that was the tortoise to-be-past
Khag6-bia\da iawoho baro~(r] n~a(m-bia to-mmn\da.
now devil axe they-say it-at
27. To (a aiomu(-q kasako oAoa-bana uyaro~n~wa th~edekha-na\da
the high heaven heart-surface reflecting it-saw
mintoko thola~n\toho t-a~m~bia\da a-ibi-n\da\no.
very deep it-did-to be leave it
handle, and fell into the water. 20. Then he tore off a long creeper
(bokhorona, Arum sp. 71)) for measuring the depth of the water. 21. He
tore off a great quantity of that creeper. 22. Because that creeper was
very thin, in the water it came together in a heap in coils. 23. [He did
not perceive that, and.] Therefore he thought the water was very deep.
24. He let his axe lie in it. 25. "Devil's axe" they call the (a certain
species of) tortoise ; it was the bush-spirit's axe which he let fall into the
pool which became in ancient times the tortoise. 26. To this very day
they call it "devil's axe". 27. He saw the blue sky reflected, and fancied
that the water was very deep, and left the axe.
!) D. bucuruma, sarsaparilla ; a similar name in Srn. bukkurumana hatti, a species

of very thick and long Cayenne pepper; comp. with this D. 8, 184, R. 19a, Sect. 103,
the bush-spirit having peppers on its head, and Koch-Grunberg 45c, II, p. 148: the
pepper plant on the head of Piaima.
§ 215 THE MAN WHO KILLED THE BUSH-SPIRITS 297
28. Th-6do-m-bena\da c-irici\da, c-ireito\da wade-fa\da ibihi\da

it-die-after the-husband the-wife seek-will charm
c-ibidi-(n bia lihida loko\da iiidiki. 29. Atonoatthada m-ausd-rj-kwa
she-practices magic that man footstep first not-go-yet
t-a-q-ka ibT-bia wada-(nro lii-dikita th-anaka\de t-edikiti-ij bia
she-was-when charm-to be seek-at his-footprint she-take she-envelop
thada ade-bona loko\da\(r). 30. Kie(n th-6so-n\da uwada-ro ibi ibitsi-
tree-leaf in it then she-go search charm for
ro\da th-aikasia-tj-bia tha-to t-idikiti-wa. 31. Th~6so-m-bena\thada
she-forget that her-package she-go-after
liida loko kili\da a-tokodo-m-bia onabo(nro\da lo-dokodd-m-bia\tha to(ho
that man § 176 c) 2) . escend ground-at he-loose this
dikita-sa\da. 32. Lii-diki-wa: th~6nako-sa ka-lokotho-n-a da
package his-footprint-own its-take-result within-put
kiadoma\thada l-ialokota l-idiki-wa\da th~oaya\tha to konoko-kuya
therefore he-changes his-footprint-own its-own that bush-spirit
idiki\da l-eneke-(m-bia l-ediki iiyalokodowa.
footprint he-take his-footprint instead
33. Thu-makiva.-ro-m\baikia ad-ubona ty-ikidi\tho yuliwihi. 34.
all tree-leaves she-envelop this fire-fly
Tho-maliti~sa~na to ts-ibiwa\da. 35. To th-ande-n\da li(hi ba(ha loko
she-make-result this her-charm-own this she-come this perhaps man
idiki-koan-to morotha-fa\ba th-oaya kwa(-q a-bido-n-a da. 36. KYrjkobaikiada
footprint think herself yet practice magic then
lihi loko\da lo-moda ki kadaba aiomo-ro ada-si-nro. 37. Yu(rj ada-si(y)
this man he-mounts again high tree-top-at there tree-top
koa\l-a-rj-ka\thada th-ande-m-bia\da. 38. To-khota\ta ikihi\da firo-tho
yet he-is-when she-come she-collects fire great
28. After the husband had died, the wife sought for a charm in order
to practice magic with the man's foot-prints. 29. Before she went to seek
a charm, she took his foot-prints and wrapped them in the leaf of a tree.
30. Then she went to look for a charm, and forgot the packet. 31. After
she was gone, that man came down and opened the packet. 32. He took
his own foot-prints and put the bush-spirit's foot-prints in their stead.
33. All [the magic things she used] were tree-leaves and wrapped in
them a fire-fly [which has the habit, if there is a fire, of flying into it].
34. From these the charm was made. 35. She thought that it were the
foot-prints of the man, but on herself she practiced magic. 36. Then the
man climbed again up the high tree. 37. He was still up that tree, when
she came. 38. She collected fire-wood and made a big fire. 39. If I
298 TORTOISE, THRUSH, MOTHER-IN-LAW; GREAT FLOOD §216
ikihi maliti(n. 39. D-ibidi-faroka\i l-etikidi-fa-te aiomu(naria toho

fire make I-practice magic-if him he-fall-shall high-from this
iki(hikoloko~(nro moro\thaba\da ; d-ibida \ i muothana\da. 40. Th-oaya-
fire-in think I-enchant him she has said (§ 35) she-self-
sia-ro\th-a-nbia\thada iki(hi koloko-nro adalidi(n\da a-bitu-n-a. A\. Kiyata-
result it-do fire in run burn this
koba-thara to konoko-kuya ereito odo-n-koba.
was that bush-spirit wife died
practice magic on him, he will fall down into the fire, she thought ; I practice
magic on him, said she. 40. It was herself that ran into the fire and
burned. 41. So the bush-spirit's wife died.
§ 216. The tortoise, the thrush and their mother-in-law;

the great flood
Dutch spelling
(comp. R. 19a, Sect. 162C ; B. 5e, 10, Koch-Griinberg 45d n°s 41, 49, 107)
1. Lokoh khona th-a-n~ka\tha hikorli ma-tho korlasiri, kaboja tha
man like being tortoise and thrush field they-
tho-soko~fa th-mikketehnatho o-bora. 2. Kasakabo-noma\tha a-mekhebo-n
cut-will their-mother-in-law for day-all work
ro ose-fa-be-n; 3. Kenda th-mikkethnatho, bahe-n ka\tha obada-n
go and their-m.i.l. house-at when wait
tho~bora-n-be ; korlasiri tha mehra andi-n, hikorli tha ajowa-
them-for thrush quick (§104 b) ') ")) come tortoise late-only
ron anda bah-m, kijadoma tho-mikketeh k-ansi ka tho hikorli, mika-kho,
come house-at therefore its-m.i.l. loves that tortoise hard
l-mekhebo-n mn thana.
his-work') at
4. Aba ka\tah korlasiri koro\kahlin bahe-n andi-n, ken baikija ka-tha-n
other time thrush not quick house-at come then with-drink
1. When the tortoise and the thrush were still men, they prepared a
field (plantation) for their mother-in-law. 2. Every day they went to
work. 3. Their m.i.l. waited for them at the house ; the thrush returned
early, the tortoise returned late, therefore the m.i.l. loved the tortoise,
because it worked so well. 4. Another time, the thrush did not return so
early ; the m.i.l. had tapana for herself, and she gave diluted tapana to
]
) The pronominal prefix of the male class has to be used here, because the
mother-in-law speaks of her son-in-law.
§216 TORTOISE, THRUSH, MOTHER-IN-LAW ; GREAT FLOOD 299
th'OJa th-mikkethenatoh, th-fa-te-sa rontah th-asiekie-n-bija korlasiri

herself their-m.i.l. her-do-future-result mixed she-give thrush
mn. 5. Hamakhoro l-mekhebo-ka mn thana korlasiri amon ; 6. Hikorli

to
- nothing he-work at thrush to tortoise
koro rontah th-keleke ti-n-bija th-imikketeh usa-tho th-era-wabo ataha

not mixed she-reach-cause') its-m.i.l. good its-juice-genuine drink
da. 7. Kija tha-khoro a-mekheboto-hja toho hikorli, awsoron-tho baikija

that it was not working the tortoise idle
sabasabadi-n jaraha~di ma-mekhebo tha-ja. 8. Aba-li tha ka-sa-tho kija

trampling yonder not-work one having-child that
korlasiri da, th-usa baikija aka-n-bija th-ietsi wa amaha th-ikketeh

thrush its-child tell its-father what its-grandmother
adija-n a~mirita~djaron th-ietsi jaloko. 9. Kijadoma\tha th-imawtowa koba

say reviling § HO c) its-father against therefore it-became angry
korlasiri th-mikketeh amoni. 10. Korlasiri tha, a-hibida-tho kaboja a-soko-n.

thrush its-m.i.l. at thrush finished field cutting
11. Th-ibita tah tho kaboja hibien kiba. 12. Th-mikketeh a-kasirida
it-burn that field already also its-m.i.l. prepare kasiri
kikaba, kija emelija-tho kaboja bana, 13. firo-tho tha samako o-loko
again new field on great pot in
th-siki fa\da\no, iho-sonko-n-owa-bija, 14. kija-tho tho-sonko-n-owa

she-put it it-pour that this her-pouring
koba\tha tho barla bija da. 15. Amaha a-tendo-tho-koba, kija\tha\to

past the sea become what sunken was that the
orijo bija koba.

water-spirit became
the thrush. 5. "He has done no work, the thrush". 6. To the tortoise
the m.i.l. did not give diluted tapana, but good pure tapana. 7. The
tortoise, however, had not been working, but had idled, trampling on the
grass. 8. The thrush had a child, and the child told its father how its
grandmother was reviling him. 9. Therefore the thrush became angry
with its m.i.l. 10. The thrush finished cutting the field. 11. It had
already burned it too. 12. Its m.i.l. had again prepared kasiri on that new
field, 13. in a big jar she put it. [She came to look at the field and
collided with a big tree, which had not yet been cleared away ; the vessel
containing kasiri touched that tree, and the kasiri] ran out. H. that spilled
kasiri became a big lake. 15. The m.i.l. sunk and became a water-spirit.
[At that same moment a koata (Ateles) was planting a bixa-fruit (Bixa
1
) The mother-in-law has the tapana given to the tortoise by a child ; she may
not do so herself, see § 165.
300 THE VAIN TROQON AND THE COLIBR1 §217
Orellana, red paint) ; when the great flood came, the koata not knowing
what to do, rubbed the bixa-fruit on its forehead, after which it fled to the
forest; ever since that time, the koata has a red spot on its forehead. The
m.i.l. had many things with her, among others a cassava-squeezer and
grated cassava ; a cylinder of grated cassava which came out of the
squeezer, then became the fish kweriman (Mugil Brasiliensis)].
§ 217. The vain trogon and the industrious colibri

Dutch spelling
1. W' akili~be~koba (or wakili-koba), loko khona th~a-n-kha, tho-
long ago man like being all
makowa~ron khotah ma-tho kodibijo, bokolawro ma-tho bimiti kha-koba.
animal and bird trogon and colibri were
2. Da-marliti~ba\do d~a\la~ntiijawa firo ba da-jakhoro, a-baleta-ti-tro
I make, § 60 b) my-bench-own great also my-soul (?) slt-wish-only
da-ja-fa\do, n-ahla-n o-lokko, tah tha bokolawro adija-n, akanabokota-n
my-soul (?)-will their-bench in said trogon speaking hear-causing
tha bimiti da. 3. Kasakabo-man tha, bokolawro da, amarli-amarlida-ka
colibri day-whole trogon make-make
th'la-nnijawa.
its-bench-own
4. Kidija th~a-n doma bokolawro adija~n\da, bimiti da, arleke-fa adija-
thus because trogon speak colibri move(stir) word
he bokolawro adi\da. 5. Bimiti baikija da akobantowa-ron mana, kija thada,
trogon upon colibri field-make only being
1. Very long ago, when all animals and birds were like men, there were
a trogon 1) and a colibri. 2. I will make a bench 2 ) for myself ; not only
am I great, but I will also sit on a bench, on the people's benches, said the
trogon, so that the colibri heard it. 3. The whole day the trogon was
occupied in making its bench. 4. Because the trogon spoke so, the colibri
spoke in proverbs (a side-hit) to ("upon") the trogon. 5. The colibri
!) The trogon (Trogon viridis) is a sacred bird, a medicine-bird. The trogons sit
with their backs to each other, when eating, and after that example the Indians formerly
also sat with their backs to each other when eating ; they might not look at each other
(comp. R. 19a, Sect. 223).
2
) In several tales and customs an Indian bench appears as a sign of distinction.
D. 8, 264 "The hahtah was the divining stool used by Piai priest-doctors during their
incantantions, ornamented with fanciful designs of animals, chiefly the tortoise and the
alligator. It is now one of the few ordinary articles of furniture in every Indian household."
§218 THE TORTOISE AND THE OPOSSUM 301
6. da-soko-ba do da-koba-nijawa si th-a-n bija to bimiti adija-kien daba;

I-cut, 60 b )? my-Seld-own § 179 become the colibri said again
7. amaha dokho da~sa~be eke-ja-[a da-moni, awosoro da-be-ja ka-sa-
what ? my-children eat-shall I-by idle 1-am (§ 59 ") 3)) having
nie, mawadilija d-a-dekhi-n nah khona.
children mamari, not at all I-look they-for
was preparing a field, and said 6. I cut my field, 7. nothing shall my

children get to eat from me, [if] I cannot look after them.
§ 218. The tortoise and the opossum

Dutch spelling
(comp. R. 19a, Sect. 159).
1. Hikodi ma-tho jawarle tha, a-kisidowa koba halika-n djaro tata-sabon-
tortoise [and opossum tried which ever |strongest
fa hammusia mn ; 2. kijadoma tha hikodi, jawade tha a-kkere-fa\da n
hunger at therefore tortoise opossum tie it
hobo abon\da\no. 3. Ts-ikien ka-tokodo-n bo-ten baikija tho hobo
plum under it moment blooming (just begin) this plum
t~ekkera\no jawade tho hikodi da : haliman\thatha tho hikodi k-ebena-n
it-tied it opossum the tortoise so the tortoise long time
jomn hobo abon ma~khoto-nia, kijaron kakke kowa\th-a~n tha. 4. Tho
there plum under without-eating live yet being that
hobo da, ka~tokodo~ja hibien, k~iwi~ka badijan, kijadoma thokololon
plum blooming already set-fruit also therefore fallen unripe fruit
abo tha tho~bojowa~ja. 5. Wadja tvai tha\da th~dekhi-n-bija the tho
with it-feeds-self afterwards very it-look the
jawade da\nno. 6. Awothiki-ren baikija\da\no tho hikodi kakke ren-tho\da.
opossum it find it the tortoise live still
7. Kijaloko hebe-tho hobo iewi th-mn, tho th-ikie-n bija th-tata ansi-
next-time(?) ripe plum fruit it-at it-eat it-strengthen-self
wa\da, ma-odo-n th-a-n-bija.
not-die it-to be
1. The tortoise and the opossum once tried which of them could best
stand hunger. 2. To this purpose, the opossum tied the tortoise under a
plum-tree (Spondeas lutea). 3. At the time the tortoise was tied up by the
opossum, the plum-tree was only just coming in bloom ; so the tortoise had
to stay a long time under the plum-tree without food, yet it remained alive.
4. So the plum-tree bloomed and bore fruit, and then the tortoise fed
upon the unripe fruit which had fallen off. 5. A long time afterwards,
the opossum came to look at the tortoise. 6. It found the tortoise still
alive. 7. Next time, the plum-tree had ripe plums, and through eating
them, the tortoise had regained its strength.
302 THE TORTOISE AND THE OPOSSUM § 218
8. Ken baikija th~odokodo~n bija tho jawade tho hikodi da;

then it-loose that opossum that tortoise
th'jalokhota-n bija baikija be, hikodi tha a-kkere bija jawade kidaba
they-change tortoise tie opossum again
th'jalokhodo-wa karowa\da o-toro. 9. Th-ikhien ka-tokodo-n ten bo\da\

its-stead agava foot moment blooming (just begin)
no, tho jawade a-kkera-ka jaraha iebara~n. 10. Ken bena\da, joho-ro
it the opossum tie there remain thereafter many
kasakabo idiki\da, hikodi adekke-fa-teh tho jawade\da. 11. Athenowa\tah
day after tortoise see the opossum first
awnobo-wa khan kowa thatah tata-noma kha-toh tho hikodi a-sa-
answer being yet strong-with (?) when the tortoise call
nnoma\da\n. 12. Kijaloko ki\tha kholen-bija th-dja~n khon\da. 13. Aba-
it next time weak it-speak other
ka\tha tho hikodi adekhi-n kithe-sa\ba no, th-sa-ka th-erie tho hikodi da
time the tortoise see again it it-calls its-name the tortoise
mawadili sabo-ka\tha th-onabo-n-a tata-sabo\n. 14. Jowarija ki\tha
mamari, impossible more it-answer hard-more it from thence
kasakabo~be balie~n bena, th-anda kikatha tho hikodi tho jawade amn da,
days really after it-came again the tortoise the opossum to
tho~oda~ja koba hibien ; mabberie ton tah awnaba-n-bija. 15. Kijadoma
it-died already flies only answer therefore
tho hikodi mienthokho tata ansi fenasia mn tora.
the tortoise very hard living-force hunger at that
8. Then the opossum untied the tortoise, and they changed places, and
the tortoise tied the opossum to the foot of an agave. 9. At the time
when it was just coming in bloom, the opossum was tied up to remain there.
10. Many days afterwards, the tortoise went to look at the opossum. 11.
In the beginning, when the tortoise called it, it answered with a strong
voice. 12. Next time, its voice was weak. 13. Another time when the
tortoise went to see it, and called its name, it could no longer answer loudly.
14. Many days later, the tortoise came again to the opossum, it was
already dead ; the carrion-flies only answered. 15. And that is why the
tortoise can stand hunger so well, [It may do three months without food].
§ 219 THE GIRL AND THE GOATSUCKER 303
§ 219. The girl and the goatsucker (whip-poor-will)

Dutch spelling
(comp. Koch-Griinberg 45d, n°. 67).
1. Wakilie koba\tha, abah-ka aba bikidolija-tho hijato, bakkelama khan
long ago one time a girl female evening
ansa-n-bo. 2. Kenkhoro baikija, wakorlajo a-moromoroda-bo waboroko
grating then goatsucker fly-flying path
siri warija. 3. A-joroda th-a-n-kha baikija, waboroko-sirie~n\da kakkih
begin from squeeze she-being path-begin-at making
rethajabo wakorlajo. 4. Kijadoma\tha iekihie josie tho hijaro\da
noise goatsucker therefore half-burned firewood the female
a-bborle-borleda-bo th-ibitsi to wakorlajo; 5. bijama-ka\tha tho-bortedie-n
throw-throwing it-at the goatsucker second time she-throw
to hijaro th~iebietsi\to hijato. 6. Ken baikija th-kabinteh okhoni da
the female it-at the female then third time
th~oso-n~bija\to hijaro waboroko-sierie-nro th-ienabo to wakorlajo, 7.
she-go the female path-head-at it-after that goatsucker
abakharen\tha to wakorlajo a-beso-n-owa bija aba loko wadilie dien\da.
suddenly that goatsucker transforming a man male as
8. Kijadoma\tha to wakorlajo da adija-n-bija to hijaro o-ma; 9.
therefore that goatsucker speak that female with
kakkehitsi bija a-beso\tah\na. 10. Dai ronnijalda hijaro ussa. 11. Da-sie-
living man become transformed it I only woman good I-love-
n-doma\bo hadijaken da-jarratowa-bo b-mon. 12. Khiddowahni bija
because thee with desire I-appear thee-to verily
baikija bikidoliatsi loko wadilie dija th-a-n a-beso-n~a\n. 13. Tho'tna to
youth man male as being transform it it-with the
1. One evening, long ago, a girl was grating cassava. 2. Then came a
goatsucker and flew round and round the place where the road from the
village begins. 3. As she was squeezing the cassava, the goatsucker made
a great noise at the beginning of the path. 4. Therefore the girl threw
pieces of half-burned fire-wood at the goatsucker. 5. She threw a second
time. 6. The third time she went to the beginning of the path after the
goatsucker. 7. Suddenly the goatsucker was metamorphosed into a man.
8. And the goatsucker spoke with the girl ; 9. it had become a living
man. 10. It is only I, good woman. 11. Because I love you, I appear
thus before you. 12. Really he had become a young man. 13. The
304 THE GIRL AND THE GOATSUCKER §219
wakodajo da kijawai hijaro. 14. Th-eben loko wadilie dija\thana baikija

goatsucker that woman its-full man male as
ussa-n dikkih-ni th-iereitoh khona.
good looking its-wife like
15. Wahdijarontha kebenan disijan\to hijaro tho-ma; 16. Tete-
afterwards long time accustomed the woman it-with mother-
khanni d-adikkeh [a banja, b-ossa-li da-ma th-a~n-bija koba\tha to
small I-see for a time thou-go I-with said the
wakodajo anmdidie-n to hijaro tho~ma~wa. 17. Kenkhro baikija\to
goatsucker deceiving the woman it-with-own then the
hijaro osa-koba tho-ma tho-jo mamonro adikkhe-ren baikija to tho-jo da.
woman went it-with its-mother to see that its-mother
] 8. Kija tha th-kerre adijakema k-ansie-n da no, abalokhodie thako,
that her-mother-in-law thus-very love her all kinds of things
aklekatsidija, th-tiejo o-mon.
reach her-daughter-in-law to
19. Aba-ka tha aba dnaroko rethan th-ietyo mn iekihi-khodo a-sikie-n,
one time a armfull her-d.i.l. at fire-wood give
kija\tha khoro iekihi-khoda wabo~jada\n, odo (owdo-tsi)-bona ron wa\tha.
that was not fire-wood genuine it dead bones only
20. Aba-kka\tha ata-he (kasiri) th-iesikie-n th-ietijo mn kiba, owdo-tsi
one time drink (kasiri) she-give her-d.i.l. to again dead
urraro-n ki\tha\da\ba, 21. ma-thi-n thatha\da\no, mienka khoro da-te-loko
liquid again not-drink said she very my-bowels
karie-ni kijadoma da-tha makhoro t-ah da, 22. th-ieretsi wa\tha
aching therefore I-drink nothing she-said her-husband-own
a-ttekeda-ja da\no. 23. Akkaratana-le ron nija baikija jomn da, 24.
advise her burying only place
goatsucker took the girl to be his wife. 14. He was like a real man, and
took good care of his wife.
15. A long time afterwards, when the woman had got accustomed to
him, 16. He said : I will visit my little mother, go with me ; so the
goatsucker enticed the woman to accompany him. 17. So the woman
went with him to his mother, and saw his mother. 18. Her mother-in-law
loved her very much, and gave many things to her daughter-in-law. 19.
Once she gave her d.i.l. an armfull of firewood, but it was not real firewood,
they were bones of dead men. 20. Once she gave her d.i.l. kasiri, but it
was the fluid from dead bodies. 21. She did not drink ; "I have colic,
therefore I cannot drink", said she. 22. Her husband had advised her to
act in this manner. 23. [At the place where they were, there were no
§§ 220/221 THE GOATSUCKERS ; THE DEAD WOMAN 305
kijadoma\tha\to loko-hijaro, th-ieretsie da a-sikaa koba toho hijaro-kon

therefore that man-female her-husband gave that woman-small
o-jo amonro\da. 25. Kidija\tha koba\to loko hijaro tho-jo amn anda
mother to so that man-female her-mother to came
kiendaba. 26. Kija doma loko-no odo-tsi jalokko moro m-a-ssa to
a a
9 >n therefore men dead spirit think possibly (5 30) the
wakorlajo mn.
goatsucker at
real men, but] it was a burial-place. 24. Therefore the husband of that
human female gave that little woman back to her mother. 25. So that
human female came back again to her mother. 26. And that is why the
Indians call the goatsucker "dead man's spirit". [The narrator added :
"superstitious people fear these birds".] 1)
§ 220. The man and the goatsuckers
In 1910 I was working in the balata-trade at the Wayombo, and slept in

an Indian village. About half past nine, when everybody was asleep, I heard
a goatsucker, and when he came near, I heard two. When they were very
close, they shook my hammock as if a man was doing it. I felt as though I
had been struck by an electric current ; for a quarter of an hour I did not
know whether I was alive or not. — I lighted a lamp, and asked the birds
whether they were living men or spirits. Then I dreamt that they were two
men. — The day after, I told this to the inhabitants, and then someone
said : two persons, a man and his wife, have been buried here, at the place
where you have slept.
§ 221. The dead woman who became a deer

Dutch spelling
1. Wakilie koba, aba\tha loko wadilie, 1-iereitho owda\tha, lu-karata\tha
long ago a man male his-wife died he-buried
da\no ; Na-wah kowan-tsi tah daba nara 2. lu-kkarati-n bena\to lo-
her they-alone (§ 120 9) 3), «) 2)) he-bury after that
bodija~iva\da l-ose-fa aba-nro\da th-idiki. 3. Atenowa\tha l-osa konoko-nro.
his-corpse he-go-will other-at it-after first he-go forest-at
1. Long ago, there was a man whose wife died ; [when] he buried her.
they (he and his dead wife) were alone. 2. After he had buried her. he
went to another place. 3. First he went to the forest. -4. When evening
l
) Comp. also R. 19a, Sect. 103 : a bush-spirit's brains wore scattered, and from
each piece there grew a irokorji-yu. l u = spirit? § 167 cO.
Verhandel. Afd. Letterkunde (Nieuwe Reeks) Dl. XXVIII B 20
306 THE DEAD WOMAN WHO BECAME A DEER § 221
4. ken kho baikijada, bakkelama khan jokha-waria l-anda ki-fa l-sikowa-n,

then evening hunt-from he-come his-house-at
jon-tho bie wabbeka l-iereitho-wa lu-kkarati-n ; 5. bakkelama wabo-
where just now now his-wife he-bury evening very-
ron\tha konoko-sie-n-bo hadali da, lo-balie fa aba-nro da.
only forest-begin sun he-pass will other-to
6. Ken khoro baikija, sjokhan l-a-n-bena oso-n\ki\tha ma-tato-n-a kowa
then somewhat he-be-after go not-far-being yet
l-a-n-kha, lu-kkanabi-n bija\tha a-siemaka-he l-ienabo-wa\da.
he-be-when he-hear cry he-after
7. Lu-kkanabana baikija, l-iereitho be-koba o-jorleroko dija-tsi\th-a-n
he-hear his-wife past throat-in like
badie-n. 8. Amaha-ron b-ieba \ de !! tah tha kakonon ben a-simaka-n
indeed what thou-leave me said loudly calling
l-ienabo. 9. Toho\tha lu-kkanabi-n doma tata-n th-isimaka-n kakhitsi
he-behind this he-hear because hard she-calling living man
dien\da lu-ddadiedie-n bija tha da.
as he-run
10. Wa-tha-khoro l-ienabo th-oso-n, lu-dadida\tha tata-n ken badie-n.
long-is-not he-behind she-go he-run hard very indeed
waa-ja-khoro baikja, th-ose-n l-ienabo. 11. Homoni doma thee no, lo-
long-not she-go he-behind near because she he-
bodeda-ka\tha tho-bora-die, addekhe-ren baikija\no, hodo-hodo khoren ;
throw-away she-before see-distinctly her bowed very
12. lo'joko-n bija baikija siemara abo\da\n, th-owda\kika th-a-sa-ba.
he-strike arrow with her she-die again § 30
13. Kojada dijatsie-n a-beso-n-a\tha, 14. kentha lu-dadidie-n-bija
deer as she transformed then he-run
lo-jono-mamonro, l-akka-n-bija tho-khonan 15. nah oso-n-bija
his-family-to he-tell her-concerning they go
came, he intended to return home, where a short time ago he had buried
his wife. 5. It was late already ; when he came to the edge of the forest,
the sun went down, and he passed on to another place.
6. When he had gone a short distance and was not yet far away, he
heard a voice behind him. 7. He recognised the voice of his late wife.
8. "Why have you left me !" cried she loudly behind him. 9. When he
heard her crying like a living being, he began to run.
10. She followed him very fast, and the more he ran, the faster she
followed him. 11. When he was close by, he went to the wayside and
saw distinctly that she was bent. 12. He hit her with an arrow, and
she died. 13. She was metamorphosed into a deer (see § 167a) DH)).
14. He ran to his family, and told what had happened. 15. They went
§ 222 THE TWO BL'SHMASTKR-S.NAKE^ 307
th-iebitsi-ro. 16. Kijadoma khoro loko-no wabo ieki-sa n-a to kojarla,

she-to therefore not men genuine eat they-do deer
owdo-tsi jaloko mora nah tho-mon.
dead-person spirit think they it-at
to her. 16. And that is why true Indians do not eat deer ; they call it
dead man's spirit ".
§ 222. The two bushmaster-snakes

Dutch spelling
1. Aba-ka tah aba wadilie wakili koba a-jokha-ro ose-n. 2. ken baikia
once was a man long ago hunt-at go then
one o-toko fa\da ie, lo-kojowa tah bahhi-nro\da, wadili sabo-ka\tah
snake bite him he-return house-to mamari, impossible more
khoro\da ie. kari thana l-mn mienkhoro da no. 3. Mawtsi djaro tah
he pain he-at very it morning about
aba ose-fa jokha-nro kidaba, 4. lu-ddikhi-n-bia tah bian-be kakkitsi
other go hunt-at again he-see two men
djan-toh lu~trabodikke-wa-teh. 5. Ken khoro baikia ajakado-tsi th-a-n bia
like he-encounter then hide
aba ada a-tikidi-toh koba waboroko-loko be ren-toh da ujjabo khona tah
a tree fallen path-in just now behind
tho-jakado-n-a bia be ; 6. lu-ddikhi-n bia tah bianma [iro-be-toh orie\da,
it-hide he-see two big snakes
konoko-se-be\tah. 7. Kia boro\tah kakkitsi dja\th-a-n lu-ddikkhi-n lu-
bush-worms that before living man as being he-see he-
rrabodikke-wa be da\no, l-kanabi-n bia tah th-dia-diadi-n th-one-kwa be;
encounter just now them he-hear they-talk-talking among each other
awsa~n\da se th~abo adiadiadi-n tah th-onekwa-be. 8. mijaka-bena
going §116 d ) 1 0 ) them-with talk-talking among each other yesterday-after
a-tokota~ro d-a-ja no, korlihi arlien-ron abo da-jokho-sa-ja da\no th-abo
bite-cause I-do it rat artisan-only with my-hunt-result it it-with
1. Once upon a time, a long while ago, a man had gone out hunting. 2.
He was bitten by a snake, and returned home because he could no longer
stand the pain the bite caused him. 3. Towards morning, another man
again went out hunting. 4. he saw what he took to be male persons
coming to meet him. 5. When he saw them coming, he hid behind a big
tree which had just fallen in the middle of the path. 6. He saw two big
snakes, so-called bushworms (Lachesis rhombeata). 7 Before he had
seen them coming to meet him as if they were living men. he had heard
them talking. 8. Yesterday I missed him. because I shot at him only with
308 MAN AND SAVANAH-DOG ; ORIGIN BESOA-FAMILY §§ 223/224
tah aka-akadi-n th-iebia teh-wa\da. 9. Lieh baikia miaka bna th~arrede

tell-telling he yesterday past they bite
bena lie akah tho-jabo khonan\da. 10. Lu-dikkhi-n dotna tah tho one-be
after he tell it-behind he-see because those snakes
da lo-fari-n bia tah tho one-be.
he-kill those snakes
an arrow which is used for shooting rats. 9. They talked about the man,
who they had bitten yesterday [for the snakes had assumed bodies or
shapes of men]. 10. Because he really saw the snakes, he has killed
them both.
§ 223. The man and the savanah-dog
There was a man ; his name was Long John. One day, when he returned
from a kasiri-feast, about 3 or 4 o'clock in the morning, he heard cries as
if coming from savanah-dogs (oaliru). First one, then a second. The man
was somewhat drunk, and when still another cried, he reviled against them.
A moment later he saw a man coming to meet him, who said : "what did
you say just now, don t you know who I am ?" The man was not
frightened, because he was drunk, and answered : "I did not speak to you,
I only scolded the savanah-dogs. But where do you come from ?" The
other said : "I have come, because you have deeply offended me".
Thereupon they wrestled. When both were exhausted, the man who had
come to meet him, said : "I am stronger than you are ; I go away now,
but you must not abuse me any more".
The man did not know whether it was a man, or only had the shape of
a man. But it was a spirit (uyahd-wa\thayada\n); [na-yaloko-wa\ijathada
would mean : that was the spirit of a human being].
§ 224. The origin of the Besoa-family
(comp. B5e, 176, v. C. 7e Ant III, 484.)

There was once a man who lived quite alone ; he had no wife, but only
a small delicate dog that remained at home the whole day. Every day the
man went hunting, and when he came home, he saw the dog lying there.
It is a custom with the Indians, that when the husband comes home, his
wife has prepared a beverage for him. Now, one day. the man came home,
and saw a vessel with a beverage. He did not know who had prepared that,
for only the dog was there.
§ 224 THt: ORKilN OF THE BESOA-FA.MILY 309
He made up his mind to watch who had done that for him. He said to
the dog : "I am going away for two days". But he came home earlier, and
then he saw a woman baking cassava in order to make a beverage from it.
He said : "what woman is that ? I should like to know where she comes
from '. He walked softly behind the woman, and there he saw hanging over
a beam, the skin of his dog. He took the skin secretly, and threw it into the
fire. Thereupon he said to the woman : "you belong to me. and you will
remain here".
The woman began to cry and said "why have you done that ? give me
my skin back". The man said : "I have burned it ; if you want to be a
human being, you should live like one." And so he lived with her ever
afterwards, and she became the mother of the Besoa-na.

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CAMBRIDGE LIBRARY COLLECTION

Books of enduring scholarly value

The Arawak Language of Guiana

Cambridge, New York, Melbourne, Madrid, Cape Town, Singapore,

© in this compilation Cambridge University Press 2009

This edition first published 1928

ISBN 978-1-108-00768-9 Paperback

The Hague. Oct. 1924—Sept. 1927

46. Aha-n(i), being 91 § 79. Na, no 118

CHAPTER VII CHAPTER XIII

CHAPTER XIV Interrogative words . .

Am. C. Proceedings of the International Congress of Americanists.

1. (Not consulted.) Lucien Adam, Grammaire de la langue arrouague. MS mentioned

11. C. H. de Goeje. In this volume.

Other Arawak-Maipure languages

29. J. C. Adelung—J. S. Vater, Mithridates oder allgemeine Sprachenkunde.

46. P. Marban (J. Platzmann), Arte de la lengua Moxa. Leipzig, 1894.

Others works quoted

62. (F. de la Borde, in : ) Recueil de divers voyages faits en Afrique et en l'Amerique.

Brett : a, as in father, e as in prey, i, as in ravine, o, as in go, a, as oo in too, ai, as

57. 184/f B being at rest; the manner in which

60 a) 3) Sm. a-ballidu- to comb

164 n) 3) S. ebettira to be on friendly terms with

169 a) 2) aboko-(n-wa) ia, S. abuku-(nn- to be astonished, Sm. uneasy

120 d) 4) aboa, S. afcoa to be ill, foul, G. sickly, S. evil

C (a, o, u) see k (a, o, u)

84, 184 ff D to be firmly established, to stand,

89 Sm. ide gar sein

122 e) 1) a-odo-, S. a-hudw to die

2,184 ft. E. sickly, delicate, tender, lingering,

69, 184 ff. F, p, S. p striving, aspiring, airily, lightly.

(cr.) pesi pitch ; slime

57 G. G. a, Y , Jfcft, S. ofc SPP If

109, 184 ff. H gentle affirmation, to exhale

112 c) 2) S. ihime firewood

2, 178, 184 {{. 1 1°. instantaneous, of very short

133 b) 7) aiika(h), S. haika, heika death, to die

135 d) 1) IV) Sm. kartukulli brass

52 a) fea-n bena, S. kianibenna after this

120 g) 7) o-koborokwa (kwon). remembrance, consciousness

129 f) Sm. u-kumuju dust, dirt of a thing

(Sp.) akosa a needle

94, 178, 184 if. L, G. /, A 1°. willing (and able) to move,

184 S. a-llepeikattoa to accuse

70, 184 f{. M hesitating, humble, mild

166 h) 3) Marerewana mythical man

116 b) 7) II) imisidi-, S. imisidi- to stretch; S. to expound, to

77. 184 ft. N firmness or substantiality

78 c) S. nikebe to occur immediately, straight

2, 184 {{. O see U

69, 184 ff. P see /

108 Etva.gah.otO' to separate, to divide

163 c) 2) Sm. urihitti-ti a man's son-in-law

113, 184 {[, S showing form, having a surface

113 isadi-, S. iiussadii- to heal, to save, to restore, tc

116 d) 8) sumule, S. somole to be drunk

90, 178, 184 ft- T 1°. motion directed towards an

163 6) Sm. itte~boa~ti stepfather, father's brother

2. 178, 184 ff. U, o 1°. great, space, the permanent,